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La Biblioteca de Nag Hammadi

La Oracin de Pablo

Traduccin de Dieter Mueller


(Aproximadamente dos lneas faltan.)
... Dame Tu luz, dame tu misericordia! Mi Redentor, redimime, porque yo soy
Tuyo; el que ha salido de ti. T eres mi mente; mi luz! T eres mi
tesoro; abierto para m! T eres mi plenitud; llvame contigo! Tu eres (mi)
reposo; dame la cosa perfecta que no puede ser comprendida!
Yo te invoco, el que eres y que preexista el nombre que es exaltado sobre
todo nombre, a travs de Jesucristo, el Seor de Seores, el Rey de los
siglos; dame tus regalos, de los que no te arrepientes, a travs del Hijo del
Hombre, el Espritu, el Parclito de la verdad. Dame autoridad cuando te la
pida a Ti; dame la curacin de mi cuerpo cuando te la pida a travs del
evangelista, redime mi alma, mi eterna luz y mi espritu. Y al Primognito del
Pleroma de la gracia revelalo en mi mente!
Concedeme lo que ningn ojo de ngel ha visto y que ningn odo arconte
(ha) odo, y que no ha entrado en el corazn del hombre que lleg a ser
angelical y (modelado) despus de la imagen del Dios psquico cuando se
form en el principio, ya que yo tengo fe y esperanza. Y da lugar sobre m su
amada, escogida, y grandeza bendecida, el Primognito, el Unignito, y el
maravilloso misterio de su casa; Porque tuyo es el poder y la gloria y la
alabanza y la grandeza para siempre jams. Amn.
La oracin de Pablo (la) Apstol.
En la Paz.
Cristo es santo.

La Biblioteca de Nag Hammadi

La Oracin de Accin de Gracias


Traducido por James Brashler, Peter A. Dirkse and Douglas M. Parrott

Esta la oracin que hablaban:


"Damos gracias a Ti! Cada alma y corazn que se eleva a Ti, nombre
tranquilo, honrado con el nombre de" Dios "y elogiado con el nombre de"
Padre ", para que todos y en todo (venga) la amabilidad y el afecto paternal y
amor, y cualquier enseanza que pueda haber sea dulce y sencilla, nos das la
mente, el habla, (y) conocimiento: la mente, para que podamos entenderte a
Ti, el habla, para que podamos exponer ante Ti, el conocimiento, para que
podamos conocerte a Ti. Nos regocijamos, despus de haber sido iluminados
por Tu conocimiento. Nos alegramos porque nos has mostrado a Ti mismo.
Nos regocijamos porque mientras estbamos en el (los) cuerpo, nos has hecho
divino a travs de Tu conocimiento.
"La accin de gracias del hombre que alcanza a Ti es una cosa:... Que te
conocemos a Ti. Que te hemos conocido a T, luz intelectual Vida de la vida,
te hemos conocido a Ti.Matriz de toda criatura, te hemos conocido a T.
Vientre embarazado con la naturaleza del Padre, te hemos conocido a
T.Permanencia eterna del Padre que engendra, por lo tanto hemos adorado Tu
bondad. Hay una peticin que nosotros solicitamos: que nosotros seamos
preservado en el conocimiento y hay una proteccin que deseamos: que es no
tropezar en este tipo de vida".

Seleccin hecha de James M. Robinson, ed., La Biblioteca de Nag


Hammadi, edicin revisada. HarperCollins, San Francisco, 1990.

Codex I (The Jung Codex)

The Nag Hammadi Library

The Prayer of the Apostle Paul


Translation by Dieter Mueller
(Approximately two lines are missing.)
... your light, give me your mercy! My Redeemer, redeem me, for I am yours; the one who has
come forth from you. You are my mind; bring me forth! You are my treasure house; open for me!
You are my fullness; take me to you! You are (my) repose; give me the perfect thing that cannot
be grasped!
I invoke you, the one who is and who pre-existed in the name which is exalted above every
name, through Jesus Christ, the Lord of Lords, the King of the ages; give me your gifts, of which
you do not repent, through the Son of Man, the Spirit, the Paraclete of truth. Give me authority
when I ask you; give healing for my body when I ask you through the Evangelist, and redeem
my eternal light soul and my spirit. And the First-born of the Pleroma of grace -- reveal him to
my mind!
Grant what no angel eye has seen and no archon ear (has) heard, and what has not entered
into the human heart which came to be angelic and (modelled) after the image of the psychic
God when it was formed in the beginning, since I have faith and hope. And place upon me your
beloved, elect, and blessed greatness, the First-born, the First-begotten, and the wonderful
mystery of your house; for yours is the power and the glory and the praise and the greatness for
ever and ever. Amen.
El Apcrifo de Jaime
De los Cdices de Nag Hammadi
Traducido al ingls por Francis E. Williams Traducido al espaol por Nauril

Jaime escribe a [...]: La paz sea contigo de la


Paz, amor del Amor, gracia de la Gracia, fe de la Fe, vida de la Vida Santa!
Ya que pediste que te enve un libro secreto que me fue revelado a m y a
Pedro por el Seor, no poda rechazarte o refutarte (?); pero lo he escrito
en el alfabeto hebreo y te lo he enviado, solo a ti. Pero ya que eres un
ministro de la salvacin de los santos, esfurzate con seriedad y ten
cuidado de no practicar este texto con muchos ya que el Salvador no
dese relatarlo a todos nosotros, sus doce discpulos. Pero
bienaventurados van a ser aquellos quienes sern salvados a travs de la
fe de este discurso.
Tambin te envi, hace diez meses, otro libro secreto que el Salvador me
haba revelado. Sin embargo, bajo las circunstancias considera a ese como
revelado a m, Jaime; pero ste [fragmentos intraducibles]
los doce discpulos estaban sentados todos juntos y recordaban lo que el
Salvador les haba dicho a cada uno de ellos, ya fuera en secreto o
abiertamente, y estaban ponindolo en libros Pero yo estaba escribiendo
lo que estaba en mi libro He aqu que, el Salvador apareci despus de su
partida, mientras le mirbamos fijamente. Y quinientos cincuenta das
desde que l haba resucitado de entre los muertos, le dijimos, Te has
marchado y te has separado de nosotros? Pero Jess dijo, No, pero ir al
lugar de donde vine. Si ustedes desean venir conmigo, vengan!
Todos ellos contestaron y dijeron, Si t nos lo ofreces, iremos. l dijo,
En verdad les digo, nadie entrar jams en el reino de los cielos por mi
ofrecimiento, sino (slo) porque ustedes mismos estn plenos. Djenme
con Jaime y Pedro, para que Yo pueda llenarlos. Y habiendo llamado a
estos dos, l los llev aparte y mand al resto ocuparse ellos mismos con
aquello que estaban haciendo.
El Salvador dijo, Ustedes han recibido misericordia (omisin de 7 lneas)

Entonces no desean ser llenados? Y su corazn est embriagado,


entonces no desean estar sobrios? Por lo tanto, avergncese! A partir de
ahora, despiertos o dormidos, recuerden que han visto al Hijo del Hombre,
y han hablado con l en persona, y le han escuchado en persona.
Infortunio a los que han visto al Hijo del Hombre; bienaventurados sern
aquellos quienes no han visto al hombre, y aquellos que no han
fraternizado con l, y aquellos que no han hablado con l, y aquellos que
no han escuchado nada de l; suya es la vida! Sepan, entonces, que l les
cur cuando estaban enfermos, para que puedan reinar. Infortunio a los
que han encontrado el alivio de su enfermedad, porque recaern en la
enfermedad. Bienaventurados son aquellos que no han estado enfermos, y
han conocido el alivio antes de caer enfermos; suyo es el reino de Dios. Por
lo tanto, les digo, Vulvanse llenos, y no dejen espacio vaco alguno
dentro de ustedes, porque l quien viene, puede burlarse de ustedes.
Entonces Pedro contest, He aqu que tres veces nos has dicho,
Vulvanse llenos; pero estamos llenos. El Salvador contest y dijo, Por
esta razn les he dicho, Vulvanse llenos, para que ustedes no puedan
tener necesidad. De manera que aquellos que tienen necesidad no sern
salvados. Porque es bueno estar lleno y malo tener necesidad.Por lo tanto,
justo como est bien que tengan necesidad y, a la inversa, mal que estn
llenos, de forma que aquel que est lleno tiene necesidad; y aquel que
tiene necesidad en verdad no se vuelve lleno como aquel que tiene
necesidad y se vuelve lleno; y aquel que ha sido llenado, a su turno logra la
perfeccin debida. Por lo tanto, ustedes deben tener necesidad mientras
sea posible llenarles, y estar llenos mientras sea posible para ustedes
tener necesidad, de modo que puedan ser capaces de llenarse ms. Por lo
tanto, vulvanse llenos de Espritu, pero tengan necesidad de la razn,
porque la razn <pertenece> al alma; a su turno, es (de la naturaleza del)
alma.
Pero contest y le dije, Seor, podemos obedecerte si deseas, porque
hemos abandonado a nuestros padres y nuestras madres y nuestros
pueblos, y te hemos seguido. Por lo tanto, concdenos no ser tentados por
el diablo, el malvado.
El Seor contest y dijo, Cul es su mrito si hacen la voluntad del Padre
pero no les hez dado un regalo que reciben los tentados por Satn? Pero si
son oprimidos por Satn, y perseguidos, y hacen su (a saber, el Padre)
voluntad, Yo les digo que l los amar, y los har iguales a m, y les
enumer que llegarn a ser amados a travs de su providencia debido a su
propia decisin. Entonces, no cesarn de amar la carne y estar temerosos

de los sufrimientos? O no saben que an tienen que ser abusados y


acusados injustamente; e incluso tienen que ser encerrados en la prisin, y
condenados ilegalmente, y crucificados <sin> razn, y enterrados como Yo
mismo, por el malvado? Se atreven a dejar la carne, ustedes, para
quienes el Espritu es una pared circundante? Si consideran cuanto tiempo
existi el mundo <antes de> ustedes, y cuanto tiempo existir despus de
ustedes, encontrarn que su vida es un solo da, y sus sufrimientos una
sola hora. Porque los buenos no entrarn en el mundo. Por lo tanto,
desprecien la muerte, y echen races en la vida! Recuerden mi cruz y mi
muerte, y vivirn!
Pero contest y le dije, Seor, no nos menciones la cruz y la muerte,
porque estn lejanos a ti. El Seor contest y dijo, En verdad les digo,
nadie ser salvado a no ser que crean en mi cruz. Pero los que han credo
en mi cruz, suyo es el reino de Dios. Por lo tanto, convirtanse en
buscadores de la muerte, como los muertos que buscan por la vida; porque
aquello que ellos buscan les es revelado. Y qu habr de preocuparles? En
cuanto a ustedes, cuando examinen la muerte, sta les ensear la
eleccin. En verdad les digo, ninguno de los que temen la muerte ser
salvado; porque el reino pertenece a aquellos que se colocan a s mismos
para ser matados. Vulvanse mejores que Yo; hganse como el hijo del
Espritu Santo!
Entonces le pregunt, Seor, cmo seremos capaces de profetizar a los
que solicitan que les profeticemos? Porque hay muchos que nos lo piden, y
nos contemplan para or un orculo de nosotros.
El Seor contest y dijo, No sabes que la cabeza de la profeca fue
cortada con Juan?
Pero dije, Seor, puede ser posible remover la cabeza de la profeca?
El Seor me dijo, Cuando llegues a saber lo que significa cabeza, y esa
profeca tiene que ver con la cabeza, (entonces) entiende el significado de
Su cabeza fue removida. Al principio te habl en parbolas, y no
entendiste; ahora te hablo abiertamente, y (todava) no percibes. Incluso,
fuiste t quien me sirvi como una parbola en las parbolas, y como
aquello que est abierto en (las palabras) que estn abiertas.
Apresrense a ser salvados sin estar urgidos! En cambio, estn deseosos
voluntariamente, y, de ser posible, lleguen incluso antes de m; porque de
esa manera el Padre los amar.
Lleguen a odiar la hipocresa y el pensamiento maligno; porque es el
pensamiento lo que da a luz a la hipocresa; y la hipocresa est lejana de
la verdad.

No permitan que el reino de los cielos se marchite; porque se parece al


retoo de una palma cuyos frutos han cado alrededor de sta. Ellos (a
saber, los frutos cados) echaron races, y despus de que haban brotado,
hicieron que su tallo se secara. Tambin as es con la fruta que haba
nacido de esta simple raz; cuando haba sido sacada, muchos frutos
nacieron. (La raz) estaba ciertamente bien, y si fuera posible para ustedes
producir las plantas nuevas ahora, <ustedes> lo encontraran.
Ya que ya he sido glorificado de esta manera, por qu contienen mi
entusiasmo por irme? Porque despus del trabajo, me han forzado a
quedarme con ustedes otros dieciocho das debido a las parbolas. Era
suficiente para algunos < escuchar> la enseanza y entender Los
Pastores y La Semilla y El Edificio y Las Lmparas de las Vrgenes y
El Salario de los Trabajadores y el Didracma y La Mujer.
Tomen en serio la palabra! Porque en cuanto a la palabra, su primera
parte es la fe; la segunda, amor; la tercera, obras; porque de estos viene la
vida. Porque la palabra se parece a un grano de trigo; cuando alguien lo
haba sembrado, tena fe en ste; y cuando haba brotado, le am, porque
haba visto muchos granos en lugar de uno. Y cuando haba trabajado, fue
salvado, porque lo haba preparado para ser alimento, y otra vez dej
(algunos) para ser sembrados. As, ustedes mismos tambin pueden
recibir el reino de los cielos; a no ser que lo reciban a travs del
conocimiento, no sern capaces de encontrarlo.
Por lo tanto, les digo, sean moderados; no sean engaados! Y muchas
veces les he dicho a todos juntos, y tambin a ti solo, Jaime, Yo he dicho,
Sean salvados! Y les he ordenado que me sigan, y les he enseado que
decir ante los arcontes. Observen que he descendido y hablado y sufrido
tribulaciones, y he sabido llevar mi corona despus de salvarlos. Porque
baj para morar con ustedes, de modo que ustedes a su turno pudieran
morar conmigo. Y, encontrando sus casas sin techo, he hecho mi morada
en las casas que podan recibirme en el momento de mi descenso.
Por lo tanto, confen en m, mis hermanos; entiendan qu es la gran luz. El
Padre no tiene necesidad de m, porque un padre no necesita un hijo,
sino es el hijo que necesita al padre aunque Yo vaya con l. Porque el
Padre del Hijo no tiene necesidad de ustedes.
Escuchen a la palabra, entiendan el conocimiento, amen la vida y nadie
los perseguir, ni nadie los oprimir, nadie sino ustedes mismos.
Oh ustedes desgraciados; Oh ustedes desafortunados; Oh ustedes
impostores de la verdad; Oh ustedes falsificadores del conocimiento; Oh
ustedes pecadores contra el Espritu: todava pueden soportar escuchar,

cuando les corresponda hablar acerca del principio? Todava pueden


soportar dormir, cuando les corresponda ser despertados por el principio,
de modo que el reino de los cielos pueda recibirles? En verdad les digo, si
no hubiera sido enviado con aquellos que me escuchan, y hablado con
ellos, nunca habra bajado a la tierra. As, entonces, avergncense de
estas cosas.
Contemplen, me marchar e ir lejos, y no deseo permanecer ms con
ustedes, justo como ustedes mismos no lo han deseado. Ahora, por lo
tanto, sganme rpidamente. Por eso les digo, Por su causa baj. Ustedes
son los amados; ustedes son aquellos que sern la causa de la vida en
muchos. Invoquen al Padre, imploren a Dios a menudo y l les dar.
Bienaventurado es aquel que les ha visto con l cuando l fue proclamado
entre los ngeles y glorificado entre los santos; suya es la vida. Algrense
y estn contentos, como hijos de Dios. Mantengan su voluntad, para que
puedan ser salvados; acepten mi reprobacin y slvense ustedes mismos.
Yo intercedo a su favor con el Padre y l les perdonar mucho.
Y cuando habamos odo estas palabras, nos contentamos, porque
habamos estado afligidos por las palabras que hemos mencionado antes.
Pero cuando l nos vio alegrarnos, l dijo, Infortunio a ustedes quienes
carecen de un abogado! Infortunio a ustedes que permanecen en
necesidad de gracia! Bienaventurados sern aquellos quienes han hablado
claro y han obtenido la gracia por ellos mismos. Comprense con los
extranjeros; de qu clase son ellos en los ojos de su ciudad? Por qu se
perturban cuando se destierran ustedes mismos voluntariamente y se
separan de su ciudad? Por qu abandonan su lugar en el que moran
voluntariamente, dejndolo listo para los que quieran morar en ste? Oh
ustedes, parias y fugitivos, infortunio para ustedes, porque sern
atrapados! O quizs piensan que el Padre es un amante de la humanidad,
o que es persuadido sin rezos, o que concede el indulto a alguien en el
nombre de otro, o que soporta a quien pide? Porque l conoce el deseo y
tambin qu es lo que la carne necesita! (O piensan) que no es esta
(carne) la que desea el alma? Porque sin el alma, el cuerpo no peca, justo
como el alma no es salvada sin el espritu. Pero si el alma es salvada
(cuando est) sin el mal, y el espritu tambin es salvado, entonces el
cuerpo se vuelve libre del pecado. Porque es el espritu el que levanta al
alma, pero el cuerpo el que la mata; es decir, es sta (el alma) la que se
mata a s misma. En verdad les digo, l no perdonar el pecado al alma de
ninguna manera, ni a la carne la culpa; porque ninguno de los que se han
vestido con la carne sern salvados. Ya que piensan que muchos han

encontrado el reino de los cielos? Bienaventurado es aquel que se ha visto


como cuarto en el cielo!
Cuando omos estas palabras, nos afligimos. Pero cuando l vio que
estbamos afligidos, dijo, Por esta causa les digo esto, lleguen a
conocerse a s mimos. Porque el reino de los cielos se parece a una espiga
despus de que haba brotado en un campo. Y cuando haba madurado,
dispers su fruto y otra vez llen el campo de espigas para otro ao.
Ustedes tambin, apresrense a cosechar una espiga de la vida para
ustedes mismos, para que puedan estar llenos del reino!
Y mientras estoy con ustedes, prstenme atencin y obedzcanme; pero
cuando los deje, recurdenme. Y recurdenme porque cuando estaba con
ustedes, no me conocan. Bienaventurados sern aquellos quienes me han
conocido; infortunio a los que han odo y no han credo! Bienaventurados
sern aquellos quienes no han visto, pero han credo!
Y una vez ms prevalezco sobre ustedes, porque Yo les soy revelado,
construyendo una casa que es de gran valor para ustedes cuando
encuentran refugio bajo sta, tanto que sern capaces de permanecer
junto a la casa de sus vecinos cuando amenace con caerse. En verdad les
digo, infortunio a aquellos por cuya causa fui enviado a bajar a este lugar;
bienaventurados sern aquellos quienes ascienden al Padre! Una vez ms
les repruebo, ustedes, quienes son; vulvanse como los que no son, para
que puedan estar con los que no son.
No hagan del reino de los cielos un desierto dentro de ustedes. No sean
orgullosos debido a la luz que ilumina, sino sean como Yo mismo soy con
ustedes. Por su causa me he colocado bajo la maldicin, para que puedan
ser salvados.
Pero Pedro contest a estas palabras y dijo, A veces nos impulsas al reino
de los cielos, y luego otra vez nos vuelves atrs, Seor; a veces nos
convences y nos atraes a la fe y nos prometes la vida, y luego otra vez nos
arrojas del reino de los cielos.
Pero el Seor contest y nos dijo, Les he dado fe muchas veces; adems,
me he revelado a ti, Jaime, y (todos ustedes) no me han conocido. Ahora
otra vez, les veo alegrarse muchas veces; y cuando estn eufricos por la
promesa de la vida, todava estn tristes, y se afligen, cuando son
instruidos en el reino? Pero ustedes, a travs de la fe y el conocimiento,
han recibido la vida. Por lo tanto, desdeen el rechazo cuando lo oigan,
pero cuando oigan la promesa, algrense ms. En verdad les digo, aquel
que recibir la vida y creer en el reino nunca lo dejar, incluso si el Padre
desea desterrarlo.

Estas son las cosas que les dir hasta ahora; sin embargo ahora,
ascender al lugar de donde vine. Pero ustedes, cuando estaba
entusiasmado por irme, me han expulsado y en vez de acompaarme, me
han perseguido. Pero presten atencin a la gloria que me espera, y,
habiendo abierto su corazn, escuchen los himnos que me esperan arriba
en el cielo; porque hoy debo tomar (mi lugar en) la mano derecha del
Padre. Pero les he dicho (mi) ltima palabra, y los dejar, porque un carro
de espritu me ha llevado en lo alto, y a partir de este momento, me
desnudar, para que pueda vestirme a m mismo. Pero presten atencin;
bienaventurados son aquellos quienes han proclamado al Hijo antes de su
descenso, para que cuando haya venido, pueda ascender (otra vez). Tres
veces bienaventurados son aquellos quienes fueron proclamados por el
Hijo antes de que llegarn a ser, para que ustedes pudieran tener una
porcin entre ellos.
Habiendo dicho estas palabras, l se march. Pero doblamos (nuestras)
rodilla(s), yo y Pedro, y dimos gracias, y enviamos nuestros corazo(nes)
hacia el cielo. Omos con nuestros odos, y vimos con nuestros ojos, el
ruido de guerras, y un estruendo de trompeta y una gran confusin.
Y cuando habamos pasado ms all de aquel lugar, enviamos nuestras
mente(s) ms lejos hacia arriba, y vimos con nuestros ojos y omos con
nuestros odos himnos y bendiciones angelicales y alegra angelical. Y
majestades divinas cantaban alabanzas, y nosotros tambin, nos
alegramos.
Despus de esto, otra vez deseamos enviar nuestro espritu hacia la
Majestad, y despus de ascender, no nos permitieron ver u or algo, ya que
los otros discpulos nos llamaron y preguntaron, Qu escucharon del
Maestro? Y qu les ha dicho? Y a dnde fue?
Pero les contestamos, l ha ascendido, y nos ha dado una promesa, y nos
ha prometido la vida a todos, y nos ha revelado a hijos (?) que deben venir
despus de nosotros, despus de ordenarnos amarlos, ya que seramos
salvados por su causa.
Y cuando oyeron (esto), de verdad creyeron la revelacin, pero estaban
descontentos por aquellos que iban a nacer. Y de esta manera, no
deseando ofenderlos, le envi a cada uno a diferentes lugares. Pero yo
mismo me acerqu a Jerusaln, rezando para que pudiera obtener una
parte entre los amados, quienes se harn manifiestos.
Y rezo para que el principio pueda llegar de ustedes, porque as ser capaz
de salvarme, ya que ellos sern iluminados a travs de m, por mi fe y a
travs de otra (fe) que es mejor que la ma, porque la ma ser la menor.

Esfurcense con seriedad, entonces, para volverse ustedes mismos como


ellos, y recen para que puedan obtener una porcin con ellos. Porque
debido a lo que he dicho por su causa, el Salvador no hizo la revelacin
para nosotros. Realmente, de verdad, proclamen una porcin con aquellos
para quienes la proclamacin fue hecha aquellos a quienes el Seor ha
hecho sus hijos.

The Nag Hammadi Library

The Apocryphon of James


translated by Francis E. Williams

James writes to [...]: Peace be with you from Peace, love from Love, grace from Grace, faith
from Faith, life from Holy Life!
Since you asked that I send you a secret book which was revealed to me and Peter by the Lord,
I could not turn you away or gainsay (?) you; but I have written it in the Hebrew alphabet and
sent it to you, and you alone. But since you are a minister of the salvation of the saints,
endeavor earnestly and take care not to rehearse this text to many - this that the Savior did not
wish to tell to all of us, his twelve disciples. But blessed will they be who will be saved through
the faith of this discourse.
I also sent you, ten months ago, another secret book which the Savior had revealed to me.
Under the circumstances, however, regard that one as revealed to me, James; but this one ...
[untranslatable fragments]
... the twelve disciples were all sitting together and recalling what the Savior had said to each
one of them, whether in secret or openly, and putting it in books - But I was writing that which
was in my book - lo, the Savior appeared, after departing from us while we gazed after him. And
five hundred and fifty days since he had risen from the dead, we said to him, "Have you
departed and removed yourself from us?" But Jesus said, "No, but I shall go to the place from
whence I came. If you wish to come with me, come!"
They all answered and said, "If you bid us, we come."
He said, "Verily I say unto you, no one will ever enter the kingdom of heaven at my bidding, but
(only) because you yourselves are full. Leave James and Peter to me, that I may fill them." And
having called these two, he drew them aside and bade the rest occupy themselves with that
which they were about.
The Savior said, "You have received mercy ...
(7 lines missing)
Do you not, then, desire to be filled? And your heart is drunken; do you not, then, desire to be
sober? Therefore, be ashamed! Henceforth, waking or sleeping, remember that you have seen
the Son of Man, and spoken with him in person, and listened to him in person. Woe to those
who have seen the Son of Man; blessed will they be who have not seen the man, and they who
have not consorted with him, and they who have not spoken with him, and they who have not
listened to anything from him; yours is life! Know, then, that he healed you when you were ill,
that you might reign. Woe to those who have found relief from their illness, for they will relapse
into illness. Blessed are they who have not been ill, and have known relief before falling ill;
yours is the kingdom of God. Therefore, I say to you, 'Become full, and leave no space within
you empty, for he who is coming can mock you."

Then Peter replied, "Lo, three times you have told us, 'Become full'; but we are full."
The Savior answered and said, "For this cause I have said to you, 'Become full,' that you may
not be in want. They who are in want, however, will not be saved. For it is good to be full, and
bad to be in want. Hence, just as it is good that you be in want and, conversely, bad that you be
full, so he who is full is in want, and he who is in want does not become full as he who is in want
becomes full, and he who has been filled, in turn attains due perfection. Therefore, you must be
in want while it is possible to fill you, and be full while it is possible for you to be in want, so that
you may be able to fill yourselves the more. Hence, become full of the Spirit, but be in want of
reason, for reason <belongs to> the soul; in turn, it is (of the nature of) soul."
But I answered and said to him, "Lord, we can obey you if you wish, for we have forsaken our
fathers and our mothers and our villages, and followed you. Grant us, therefore, not to be
tempted by the devil, the evil one."
The Lord answered and said, "What is your merit if you do the will of the Father and it is not
given to you from him as a gift while you are tempted by Satan? But if you are oppressed by
Satan, and persecuted, and you do his (i.e., the Father's) will, I say that he will love you, and
make you equal with me, and reckon you to have become beloved through his providence by
your own choice. So will you not cease loving the flesh and being afraid of sufferings? Or do you
not know that you have yet to be abused and to be accused unjustly; and have yet to be shut up
in prison, and condemned unlawfully, and crucified <without> reason, and buried as I myself, by
the evil one? Do you dare to spare the flesh, you for whom the Spirit is an encircling wall? If you
consider how long the world existed <before> you, and how long it will exist after you, you will
find that your life is one single day, and your sufferings one single hour. For the good will not
enter into the world. Scorn death, therefore, and take thought for life! Remember my cross and
my death, and you will live!"
But I answered and said to him, "Lord, do not mention to us the cross and death, for they are far
from you."
The Lord answered and said, "Verily, I say unto you, none will be saved unless they believe in
my cross. But those who have believed in my cross, theirs is the kingdom of God. Therefore,
become seekers for death, like the dead who seek for life; for that which they seek is revealed
to them. And what is there to trouble them? As for you, when you examine death, it will teach
you election. Verily, I say unto you, none of those who fear death will be saved; for the kingdom
belongs to those who put themselves to death. Become better than I; make yourselves like the
son of the Holy Spirit!"
Then I asked him, "Lord, how shall we be able to prophesy to those who request us to prophesy
to them? For there are many who ask us, and look to us to hear an oracle from us."
The Lord answered and said, "Do you not know that the head of prophecy was cut off with
John?"
But I said, "Lord, can it be possible to remove the head of prophecy?"
The Lord said to me, "When you come to know what 'head' means, and that prophecy issues
from the head, (then) understand the meaning of 'Its head was removed.' At first I spoke to you
in parables, and you did not understand; now I speak to you openly, and you (still) do not
perceive. Yet, it was you who served me as a parable in parables, and as that which is open in
the (words) that are open.
"Hasten to be saved without being urged! Instead, be eager of your own accord, and, if
possible, arrive even before me; for thus the Father will love you."
"Come to hate hypocrisy and the evil thought; for it is the thought that gives birth to hypocrisy;
but hypocrisy is far from truth."
"Do not allow the kingdom of heaven to wither; for it is like a palm shoot whose fruit has
dropped down around it. They (i.e., the fallen fruit) put forth leaves, and after they had sprouted,
they caused their womb to dry up. So it is also with the fruit which had grown from this single
root; when it had been picked (?), fruit was borne by many (?). It (the root) was certainly good,
(and) if it were possible for you to produce the new plants now, <you> would find it."

"Since I have already been glorified in this fashion, why do you hold me back in my eagerness
to go? For after the labor, you have compelled me to stay with you another eighteen days for the
sake of the parables. It was enough for some <to listen> to the teaching and understand 'The
Shepherds' and 'The Seed' and 'The Building' and 'The Lamps of the Virgins' and 'The Wage of
the Workmen' and the 'Didrachmae' and 'The Woman.'"
"Become earnest about the word! For as to the word, its first part is faith; the second, love; the
third, works; for from these comes life. For the word is like a grain of wheat; when someone had
sown it, he had faith in it; and when it had sprouted, he loved it, because he had seen many
grains in place of one. And when he had worked, he was saved, because he had prepared it for
food, (and) again he left (some) to sow. So also can you yourselves receive the kingdom of
heaven; unless you receive this through knowledge, you will not be able to find it."
"Therefore, I say to you, be sober; do not be deceived! And many times have I said to you all
together, and also to you alone, James, have I said, 'Be saved!' And I have commanded you to
follow me, and I have taught you what to say before the archons. Observe that I have
descended and have spoken and undergone tribulation, and carried off my crown after saving
you. For I came down to dwell with you, so that you in turn might dwell with me. And, finding
your houses unceiled, I have made my abode in the houses that could receive me at the time of
my descent."
"Therefore, trust in me, my brethren; understand what the great light is. The Father has no need
of me, - for a father does not need a son, but it is the son who needs the father - though I go to
him. For the Father of the Son has no need of you."
"Hearken to the word, understand knowledge, love life, and no one will persecute you, nor will
anyone oppress you, other than you yourselves."
"O you wretches; O you unfortunates; O you pretenders to the truth; O you falsifiers of
knowledge; O you sinners against the Spirit: can you still bear to listen, when it behooved you to
speak from the first? Can you still bear to sleep, when it behooved you to be awake from the
first, so that the kingdom of heaven might receive you? Verily, I say unto you, had I been sent to
those who listen to me, and had I spoken with them, I would never have come down to earth.
So, then, be ashamed for these things."
"Behold, I shall depart from you and go away, and do not wish to remain with you any longer,
just as your yourselves have not wished it. Now, therefore, follow me quickly. This is why I say
unto you, 'For your sakes I came down.' You are the beloved; you are they who will be the
cause of life in many. Invoke the Father, implore God often, and he will give to you. Blessed is
he who has seen you with Him when He was proclaimed among the angels, and glorified
among the saints; yours is life. Rejoice, and be glad, as sons of God. Keep his will, that you may
be saved; accept reproof from me and save yourselves. I intercede on your behalf with the
Father, and he will forgive you much."
And when we had heard these words, we became glad, for we had been grieved at the words
we have mentioned before. But when he saw us rejoicing, he said, "Woe to you who lack an
advocate! Woe to you who stand in need of grace! Blessed will they be who have spoken out
and obtained grace for themselves. Liken yourselves to foreigners; of what sort are they in the
eyes of your city? Why are you disturbed when you cast yourselves away of your own accord
and separate yourselves from your city? Why do you abandon your dwelling place of your own
accord, making it ready for those who want to dwell in it? O you outcasts and fugitives, woe to
you, for you will be caught! Or do you perhaps think that the Father is a lover of mankind, or that
he is won over without prayers, or that he grants remission to one on another's behalf, or that he
bears with one who asks? - For he knows the desire, and also what it is that the flesh needs! (Or do you think) that it is not this (flesh) that desires the soul? For without the soul, the body
does not sin, just as the soul is not saved without the spirit. But if the soul is saved (when it is)
without evil, and the spirit is also saved, then the body becomes free from sin. For it is the spirit
that raises the soul, but the body that kills it; that is, it is it (the soul) which kills itself. Verily, I say
unto you, he will not forgive the soul the sin by any means, nor the flesh the guilt; for none of

those who have worn the flesh will be saved. For do you think that many have found the
kingdom of heaven? Blessed is he who has seen himself as a fourth one in heaven!"
When we heard these words, we were distressed. But when he saw that we were distressed, he
said, "For this cause I tell you this, that you may know yourselves. For the kingdom of heaven is
like an ear of grain after it had sprouted in a field. And when it had ripened, it scattered its fruit
and again filled the field with ears for another year. You also, hasten to reap an ear of life for
yourselves, that you may be filled with the kingdom!"
"And as long as I am with you, give heed to me, and obey me; but when I depart from you,
remember me. And remember me because when I was with you, you did not know me. Blessed
will they be who have known me; woe to those who have heard and have not believed! Blessed
will they be who have not see, yet have believed!"
"And once more I prevail upon you, for I am revealed to you building a house which is of great
value to you when you find shelter beneath it, just as it will be able to stand by your neighbors'
house when it threatens to fall. Verily, I say unto you, woe to those for whose sakes I was sent
down to this place; blessed will they be who ascend to the Father! Once more I reprove you,
you who are; become like those who are not, that you may be with those who are not."
"Do not make the kingdom of heaven a desert within you. Do not be proud because of the light
that illumines, but be to yourselves as I myself am to you. For your sakes I have placed myself
under the curse, that you may be saved."
But Peter replied to these words and said, "Sometimes you urge us on to the kingdom of
heaven, and then again you turn us back, Lord; sometimes you persuade and draw us to faith
and promise us life, and then again you cast us forth from the kingdom of heaven."
But the Lord answered and said to us, "I have given you faith many times; moreover, I have
revealed myself to you, James, and you (all) have not known me. Now again, I see you rejoicing
many times; and when you are elated at the promise of life, are you yet sad, and do you grieve,
when you are instructed in the kingdom? But you, through faith and knowledge, have received
life. Therefore, disdain the rejection when you hear it, but when you hear the promise, rejoice
the more. Verily, I say unto you, he who will receive life and believe in the kingdom will never
leave it, not even if the Father wishes to banish him."
"These are the things that I shall tell you so far; now, however, I shall ascend to the place from
whence I came. But you, when I was eager to go, have cast me out, and instead of
accompanying me, you have pursued me. But pay heed to the glory that awaits me, and, having
opened your heart, listen to the hymns that await me up in the heavens; for today I must take
(my place at) the right hand of the Father. But I have said (my) last word to you, and I shall
depart from you, for a chariot of spirit has borne me aloft, and from this moment on, I shall strip
myself, that I may clothe myself. But give heed; blessed are they who have proclaimed the Son
before his descent, that when I have come, I might ascend (again). Thrice blessed are they who
were proclaimed by the Son before they came to be, that you might have a portion among
them."
Having said these words, he departed. But we bent (our) knee(s), I and Peter, and gave thanks,
and sent our heart(s) upwards to heaven. We heard with our ears, and saw with our eyes, the
noise of wars, and a trumpet blare, and a great turmoil.
And when we had passed beyond that place, we sent our mind(s) farther upwards, and saw with
our eyes and heard with our ears hymns, and angelic benedictions, and angelic rejoicing. And
heavenly majesties were singing praise, and we, too, rejoiced.
After this again, we wished to send our spirit upward to the Majesty, and after ascending, we
were not permitted to see or hear anything, for the other disciples called us and asked us,
"What did you hear from the Master. And what has he said to you? And where did he go?"

But we answered them, "He has ascended, and has given us a pledge, and promised life to us
all, and revealed to us children (?) who are to come after us, after bidding us love them, as we
would be saved for their sakes."
And when they heard (this), they indeed believed the revelation, but were displeased about
those to be born. And so, not wishing to give them offense, I sent each one to another place.
But I myself went up to Jerusalem, praying that I might obtain a portion among the beloved, who
will be made manifest.
And I pray that the beginning may come from you, for thus I shall be capable of salvation, since
they will be enlightened through me, by my faith - and through another (faith) that is better than
mine, for I would that mine be the lesser. Endeavor earnestly, then, to make yourself like them,
and pray that you may obtain a portion with them. For because of what I have said, the Savior
did not make the revelation to us for their sakes. We do, indeed, proclaim a portion with those
for whom the proclamation was made - those whom the Lord has made his sons.
"No cesis en vuestra bsqueda da y noche"..."hasta que hayis encontrado los misterios del Reino de la
Luz,
los cuales os purificarn y os convertirn en luz purificada y os conducirn al Reino de la Luz". "Pistis
Sopha"

El Evangelio de la Verdad
The Nag Hammadi Library

El Evangelio de la Verdad
Translated by Robert M. Grant

Evangelio de la Verdad
Atribuido al Maestro Valentn (s.II n.e.)
(Cdice I-Cdice Jung- de Nag Hammadi)
Prlogo
El Evangelio de la Verdad es alegra para quienes han recibido de parte del Padre de la Verdad el
don de conocerlo por el poder de la Palabra que ha venido desde el Pleroma, la que est en el
Pensamiento y el Intelecto del Padre, la que es llamada el Salvador, ya que es el nombre de la
obra que debe llevar a cabo para la salvacin de quienes eran ignorantes del Padre, pero el
evangelio es la manifestacin de la esperanza que se descubre por quienes la buscan.

I. SURGIMIENTO DE LA IGNORANCIA
Frustracin de la bsqueda y creacin ilusoria
Puesto que la Totalidad busc a Aquel del que haban salido, y la Totalidad estaba dentro de l,
el Incomprensible, el Impensable, que est sobre todo pensamiento, ignorar al Padre produjo
angustia y terror. Pero la angustia se torn densa como una bruma, de manera que nadie poda
ver; por este motivo se ha fortalecido el Error; ha trabajado su materia vanamente, puesto que
no conoca la Verdad. Emprendi una obra disponiendo con esfuerzo y belleza algo semejante a
la Verdad. Esto, en realidad, no constitua una humillacin para el Incomprensible, el
Impensable, puesto que eran nada, la angustia, el olvido y la obra engaosa, en tanto que siendo
firme la Verdad es inmutable e inquebrantable y totalmente bella. Por esto, despreciad el Error.
De este modo no tena raz y estaba en una bruma respecto del Padre, afanado en disponer
actividades, olvidos y terrores, para por medio de ellos atraer a los del medio y hacerlos cautivos.
El olvido
El olvido del Error no se manifest. No es un [...] desde el Padre. El olvido no tuvo lugar desde el
Padre, aunque tuvo origen por su causa. Pero lo que nace en l es el conocimiento que se
manifest para que el olvido se disipara y el Padre fuese conocido. Ya que el olvido existi a
causa de que el Padre no fue conocido, cuando el Padre sea conocido, el olvido a partir de ese
momento dejar de existir.
II. EL DESCUBRIMIENTO DEL PADRE
Jess crucificado y la existencia en el Padre
ste es el evangelio del que se busca, que se revel a los que son perfectos por las misericordias
del Padre, el misterio oculto, Jess, el Cristo, por cuyo medio ilumin a los que estaban en la
oscuridad a causa del olvido. Los ha iluminado y (les) ha mostrado un camino. El camino, sin
embargo, es la verdad que les ha enseado. Por este motivo el Error se ha irritado contra l, lo
ha perseguido, lo ha maltratado y lo redujo a nada. Lo clav en un madero (y) fue un fruto del
conocimiento del Padre. Pero no fue motivo de destruccin porque fuese asimilado, sino que a
los que lo asimilan dio motivos para que sean felices por el descubrimiento, pero l los
descubri en s mismo y ellos lo descubrieron en ellos, al Incomprensible, al Impensable, al
Padre, el Perfecto, que produjo la Totalidad, en el que est la Totalidad y del que la Totalidad
necesita. Aunque ha conservado su perfeccin en s, la que no ha dado a la Totalidad, el Padre
no era celoso. Pues qu celo podra existir entre l y sus miembros? Porque si el En hubiera
recibido as su perfeccin, no podran llegar [...] al Padre, el que conserva en s su perfeccin,
dndosela como una conversin hacia l y un conocimiento perfectamente nico. l es el que ha
producido la Totalidad, en el que est la Totalidad y del que la Totalidad necesita. Como en el
ejemplo de alguien al que otros ignoran, que desea que lo conozcan y lo amen, del mismo modo
por qu motivo la Totalidad estara necesitada a no ser que fuese por el conocimiento del
Padre? l [Jess]fue un gua, silenciosamente y en reposo.
El Salvador Maestro
Apareci en las escuelas, profiri la Palabra como un maestro. Se le aproximaron los sabios,
segn propia estimacin, para probarle. Pero los confundi, porque eran vanos. Ellos lo odiaron,
puesto que no eran sabios verdaderamente. Despus de todos stos se aproximaron a l
tambin los nios, a quienes pertenece el conocimiento del Padre. Fortalecidos, aprendieron los
aspectos del rostro del Padre. Conocieron y fueron conocidos; fueron glorificados y han
glorificado.
III. PREVISIN SALVFICA
El libro del viviente y la crucifixin
Se manifest en su corazn el libro que vive del Viviente, el que est escrito en el Pensamiento y
el Intelecto [del] Padre y que antes del establecimiento de la Totalidad estaba en su

Incomprensibilidad, el que nadie poda tomar, puesto que est reservado para el que lo tomara
para ser inmolado. Ninguno hubiera podido manifestarse de cuantos creyeron en la salvacin si
no hubiera aparecido ese libro. Por ese motivo el compasivo, el fiel, Jess, acept con paciencia
los sufrimientos hasta que tom este libro, puesto que sabe que su muerte es vida para muchos.
Del mismo modo que en un testamento se ocultan antes de abrirse los bienes del dueo de la
casa fallecido, as sucede con la Totalidad, que permanece oculta en tanto que el Padre de la
Totalidad era invisible, siendo un ser engendrado por s mismo, del que provienen todos los
intervalos. Por este motivo apareci Jess, revisti aquel libro, fue clavado en un madero, y
public el edicto del Padre sobre la cruz. Oh sublime enseanza! Se humill hasta la muerte,
aunque la vida eterna reviste. Despus de despojarse de estos harapos perecederos, se revisti
de la incorruptibilidad que nadie puede sustraerle. Habiendo penetrado en las regiones vacas
de los terrores, atraves por los que estaban desnudos a causa del olvido, siendo conocimiento y
perfeccin, proclamando lo que hay en el corazn [...] [...] ensear a sus discpulos. Pero los
discpulos son el Viviente, los que estn inscritos en el libro del Viviente. Reciben la enseanza
sobre s mismos, la reciben del Padre, y se vuelven de nuevo hacia l.
Previsin paterna y llamada del elegido
Puesto que la perfeccin de la Totalidad est en el Padre, es necesario para la Totalidad subir
hacia l. Entonces, el que posee el conocimiento adquiere lo que le es propio y lo atrae hacia s.
Porque el que es ignorante est menesteroso y falto de muchas cosas, puesto que le falta lo que
lo perfeccionar. Dado que la perfeccin de la Totalidad est en el Padre, es necesario que la
Totalidad ascienda hacia l y que cada uno adquiera lo que le es propio. Los ha inscrito de
antemano, habindolos preparado para darla a los que han salido de l. Aquellos cuyo nombre
conoci de antemano han sido llamados finalmente, de modo que el que posee el conocimiento
es aquel cuyo nombre ha sido pronunciado por el Padre, pues aquel cuyo nombre no ha sido
dicho es ignorante. Efectivamente, cmo podr or aquel cuyo nombre no ha sido convocado?
Porque el que es ignorante hasta el fin es una obra del olvido y ser disuelto con l, de lo
contrario cul es el motivo de que estos desgraciados carezcan de nombre y de que no exista
para ellos una llamada?
Respuesta a la llamada y contenido del Libro
De esta manera el que posee el conocimiento es de lo Alto. Si es llamado, escucha, responde y se
vuelve hacia quien lo llama para ascender hacia l. Y sabe cmo se llama. Poseyendo el
conocimiento hace la voluntad de quien lo ha llamado, quiere complacerle y recibe el reposo. Su
nombre propio aparece. El que llegue a poseer el conocimiento de este modo sabe de dnde
viene y a dnde va. Sabe como una persona que habiendo estado embriagada ha salido de su
embriaguez, ha vuelto a s misma y ha corregido lo que le es propio. l [Jess] ha desviado a
muchos del Error. Les ha precedido hasta sus lugares, de los que se haban alejado cuando
aceptaron el error, a causa de la profundidad del que abarca a todos los intervalos, mientras que
ninguno existe que lo abarque a l. Era una gran maravilla que estuvieran en el Padre sin
conocerlo y que fuesen capaces de autogenerarse, puesto que no podan comprender ni conocer
a Aquel en el que estaban. Porque de este modo su voluntad no haba emergido de l. En efecto,
la revel en consideracin a un conocimiento que persuada a todas sus emanaciones. ste es el
conocimiento del libro viviente que revel a los eones, por fin, como [sus le]tras, revelando cmo
no son vocales ni consonantes, para que el que las lea piense en algo vano, sino que son letras de
la Verdad que slo pronuncian los que las conocen. Cada letra es un pen[samiento] completo,
porque son letras escritas por la Unidad, habindolas escrito el Padre, para que los eones por
medio de sus letras conozcan al Padre.
IV. LIBERACIN SALVFICA
Advenimiento de la Palabra y reintegracin del elegido
Su sabidura contempla a la Palabra, su enseanza la pronuncia y su conocimiento la ha
revelado. Su clemencia es una corona sobre ella. Su alegra est en armona con ella; su gloria la
ha exaltado; su imagen la ha manifestado; su reposo la ha recibido en s mismo; su amor hizo un
cuerpo sobre ella; su fe la ha rodeado. De esta manera la Palabra del Padre surge en la Totalidad,
como el fruto [de] su corazn y como impronta de su voluntad. Pero sostiene a la Totalidad
eligindola y recibe tambin el aspecto de la Totalidad. Jess el de infinita dulzura la purifica, le
da vuelta hacia el Padre y la Madre. El Padre descubre su seno. Pero su seno es el Espritu Santo.

Descubre su secreto, su secreto es su Hijo, para que por la misericordia del Padre los eones
dejen de inquietarse buscando al Padre y descansen en l sabiendo que es el reposo. Despus de
haber colmado la deficiencia, ha abolido la forma. Su forma es el mundo en el que fue esclavo.
Disolucin del mundo y de lo mltiple
Porque la regin en donde hay envidia y discordia es deficiente, pero la regin en la que hay
Unidad es perfecta. Puesto que la deficiencia se produjo porque se ignor al Padre, entonces
cuando se conoce al Padre la deficiencia dejar de existir. Como sucede con la ignorancia de
una persona, que una vez que conoce se desvanece su ignorancia, como se desvanece la
oscuridad cuando aparece la luz, del mismo modo tambin se desvanece la deficiencia ante la
perfeccin. As desde ese momento no se manifiesta ms la forma, sino que se disolver en la
fusin de la Unidad, porque ahora sus obras yacen dispersas, a la vez que la Unidad dar
perfeccin a los intervalos. En la Unidad cada uno se realizar; en el conocimiento se purificar
de la multiplicidad en la Unidad, consumiendo la materia en s mismo, como una llama, y la
oscuridad por la luz y la muerte por la vida. Si estas cosas verdaderamente han sobrevenido a
cada uno de nosotros, debemos vigilar sobre todo para que la morada sea santa y est en
silencio para la Unidad.
Parbola de los vasos y juicio de la Palabra
Es lo mismo que en el caso de ciertas personas que han dejado los lugares que tenan vasos en
sus puestos que no eran buenos. Si los hubieran roto, tampoco habra sufrido dao el dueo de
casa. Sin embargo queda satisfecho, pues en lugar de los vasos deteriorados, los hay llenos, que
son de manufactura perfecta. Porque as es el juicio que ha venido de lo alto. Ha juzgado a cada
uno, como una espada desenvainada, de doble filo, que corta por ambos lados. Cuando la
Palabra apareci, la que est en el corazn de quienes la pronuncian, ella no es slo un sonido,
sino que tom un cuerpo, una gran turbacin sobrevino entre los vasos, porque algunos haban
sido vaciados y otros estaban llenos; es decir, algunos haban sido provistos, pero otros
derramados, unos purificados, pero otros quebrados.
Perturbacin csmica y derrota del Error
Todas las regiones se agitaron y conmovieron, porque carecan de orden y estabilidad. El Error
se desconcert, ignorando qu hacer; se afligi, lamentndose, y qued vacilante, porque no
saba nada, despus que se le aproxim el conocimiento que es su destruccin y el de todas sus
emanaciones, el Error es vano, al no tener nada adentro. La Verdad apareci, todas sus
emanaciones la conocieron. Saludaron al Padre verdaderamente con una potencia perfecta que
las une con el Padre. Porque cada una ama a la Verdad, puesto que la Verdad es la boca del
Padre y su lengua es el Espritu Santo. El que se une a la Verdad se une a la boca del Padre por
su lengua, cuando llegue a recibir el Espritu Santo, puesto que tal es la manifestacin del Padre
y su revelacin a sus eones. Ha revelado lo que de l estaba oculto y lo ha explicado. Pues quin
existe, sino el Padre solamente?
Seres ocultos y descubiertos
Todos los intervalos son sus emanaciones. Han sabido que proceden de l como hijos
provenientes de un hombre perfecto. Saban que todava no haban recibido forma y que todava
no haban recibido un nombre, cada uno de los cuales engendra el Padre. En ese momento
reciben una forma por su conocimiento, pues aunque estn en l, no le conocen. Pero el Padre
es perfecto, conociendo todo intervalo que est en l. Si quiere, manifiesta a quien quiere,
dndole una forma y dndole un nombre y lo llama y motiva que ellos vengan a la existencia los
que antes de venir a la existencia, ignoran a quien los ha formado. No digo, por lo tanto, que no
son nada los que todava no existen, sino que estn en l que querr que vengan a la existencia
cuando quiera, como el tiempo conveniente por venir. Antes de que todas las cosas se
manifiesten, sabe lo que producir. Pero el fruto que todava no se ha manifestado, nada sabe, ni
nada hace. De este modo tambin cada intervalo que es en el Padre proviene del que es, que lo
ha establecido desde lo que no es. Pues el que carece de raz, tampoco tiene fruto, pero por ms

que piense interiormente He comenzado a existir, sin embargo, ser destruido por s mismo.
Por este motivo el que no ha existido en absoluto nunca existir. Entonces qu quiso para
pensar de s mismo? Esto: He existido como las sombras y los fantasmas de la noche. Cuando
la luz ilumina el terror que esa persona ha experimentado, comprende que no es nada.
El estado de pesadilla y el despertar
De este modo eran ignorantes del Padre, al que no vean. Puesto que exista terror, turbacin,
inestabilidad, vacilacin y discordia, eran muchas las ilusiones y las vacuas ficciones que los
ocupaban, como si estuvieran sumergidos en el sueo y convivieran con sueos inquietantes.
Bien huan a algn lugar, bien se daban vuelta extenuados, despus de perseguir a otros, bien
daban golpes, bien los reciban, bien caan desde grandes alturas, o bien volaban por el aire,
aunque sin poseer alas. A veces (les) sucede como si alguien fuese a matarlos, aunque nadie los
persiga, o bien como si ellos mismos mataran a sus vecinos, porque se encontraron manchados
con su sangre. Una vez que los que pasan por estas cosas se despiertan, nada ven, aunque
estaban en medio de todas estas confusiones, puesto que ellas no existen. Semejante es el modo
de los que han rechazado la ignorancia lejos de s, igual que no tienen en ninguna consideracin
el sueo, as tampoco consideran sus acciones como algo slido, sino que las abandonan como
un sueo tenido en la noche. El conocimiento del Padre lo aprecian como el amanecer. De esta
manera ha actuado cada uno de ellos, como cuando estaban dormidos mientras que eran
ignorantes. Y ste es el modo como ha (llegado el conocimiento), como si se despertara. Feliz
ser el que llegue a darse vuelta y a despertarse! Y bienaventurado es el que ha abierto los ojos
del ciego. Y el Espritu ha corrido tras l, dndose prisa para despertarle. Habiendo tendido la
mano al que yaca sobre la tierra, lo afirm sobre sus pies, pues todava no se haba levantado.
V. INTERVENCIN PATERNA
Mediacin del Hijo
Les dio los medios de conocerlo, el conocimiento del Padre y la manifestacin de su Hijo.
Porque cuando lo han visto y lo han odo, les hizo gustarlo y sentirlo y tocar al Hijo bienamado.
Cuando apareci, instruyndoles sobre el Padre, el Incomprensible, cuando les hubo insuflado
lo que est en el Pensamiento, cumpliendo su voluntad, cuando muchos hubieron recibido la
luz, se dieron vuelta hacia l. Porque los materiales eran extraos y no vieron su semejanza,
tampoco lo haban conocido. Pues l vino en una forma carnal, sin encontrar ningn obstculo a
su desplazamiento, puesto que la incorruptibilidad es irresistible. De nuevo, dijo cosas nuevas,
hablando sobre lo que est en el corazn del Padre, habiendo proferido la Palabra sin defecto.
Una vez que la luz habl por su boca y su voz engendr la Vida, les dio pensamiento e intelecto,
la misericordia y la salvacin y el espritu poderoso proveniente de la infinitud y de la dulzura
del Padre. Habiendo detenido los castigos y las torturas, puesto que desviaban de su rostro a
muchos que estaban en el error y los lazos necesitados de misericordia, ha destruido a ambos
con poder y los confundi con el conocimiento.
Parbola de la oveja perdida
Ha llegado a ser un camino para los que iban descarriados y conocimiento para los ignorantes,
descubrimiento para los que buscaban y confirmacin para los vacilantes e incontaminacin
para los manchados. Es el pastor que ha dejado las noventa y nueve ovejas que no estaban
perdidas y ha ido a buscar a la que estaba extraviada. Se regocij cuando la encontr, porque
noventa y nueve es un nmero que est en la mano izquierda, que lo contiene. Pero cuando se
encuentra el uno, el nmero entero pasa a la mano derecha. Del mismo modo sucede al que le
falta el uno, es decir, la mano derecha completa, que atrae a lo que era deficiente y lo toma del
lado de la mano izquierda y lo lleva a la derecha, y de este modo tambin el nmero llega a ser
una centena. Se trata del signo del que est en su sonido, o sea, del Padre. Incluso en sbado ha
trabajado por la oveja que encontr cada en el pozo. Ha reanimado a la oveja subindola desde
el pozo para que sepis ntimamente, vosotros, los hijos del conocimiento interior, cul es el
sbado, en el que no es conveniente que la salvacin descanse, para que podis hablar del da de
lo alto, que carece de noche, y de la luz que no se oculta, porque es perfecta. Decid, pues, desde
el corazn que sois el da perfecto y que en vosotros mora la luz que no desfallece. Hablad de la
verdad con los que la buscan y [del] conocimiento a los que han pecado en su error.

VI. DEBERES DEL ELEGIDO


Afirmad el pie de los que vacilan y tended vuestra mano a los dbiles. Alimentad a quienes
tienen hambre y consolad a los que sufren. Levantad a los que quieren levantarse y despertad a
los que duermen, porque sois el entendimiento que atrae. Si actuis as como fuertes, seris
tambin ms fuertes. Prestaos atencin a vosotros mismos y no os preocupis de las otras cosas
que habis apartado de vosotros. No volvis a lo que habis vomitado para comerlo. No seis
polillas. No seis gusanos, porque ya lo habis rechazado. No seis un lugar para el diablo,
porque ya lo habis destruido. No consolidis vuestros obstculos, los que sois vacilantes,
aunque seis como un apoyo(para ellos). Pues al licencioso se lo debe tratar incluso como ms
nocivo que al justo. Efectivamente el primero acta como una persona sin ley, pero el ltimo
acta como una persona justa entre los dems. As pues, vosotros haced la voluntad del Padre,
puesto que le pertenecis.
VII. EL PADRE Y LOS ELEGIDOS
El elegido como fragancia del Padre
Porque el Padre es dulce y lo que hay en su voluntad es bueno. Ha tomado conocimiento de lo
que es vuestro para que podis reposar en l. Porque por los frutos se toma el conocimiento de
las cosas que son suyas, ya que los hijos del Padre son su fragancia, pues existen desde la gracia
de su rostro. Por esta razn el Padre ama su fragancia y la manifiesta en toda regin, y si la
mezcla con la materia, da su fragancia a la luz y en su Silencio la hace superar toda
forma (y) todo sonido, pues no son los odos los que perciben la fragancia, sino que es el hlito
que tiene el sentido del olfato y atrae la fragancia hacia s y se sumerge en la fragancia del Padre,
de manera que as lo protege y lo lleva al lugar de donde vino, de la fragancia primera que se ha
enfriado como algo en una obra psquica, semejante al agua fra que se congela sobre la tierra
que no es firme y que los que la ven piensan que es tierra, pero despus de nuevo se disuelve.
Las fragancias, pues, que se han enfriado provienen de la divisin. Por este motivo vino la fe,
disolvi la divisin y aport el Pleroma clido de amor para que el fro no vuelva de nuevo, sino
que exista la unidad del pensamiento perfecto.
Perfeccionamiento en el Padre
sta es la Palabra del evangelio del descubrimiento del Pleroma, para los que esperan la
salvacin que viene de lo alto. Mientras que su esperanza, por la que esperan, est en
expectativa, ellos cuya imagen es luz, sin ninguna sombra, entonces, en ese momento, el
Pleroma sobreviene. La deficiencia material no proviene de la infinitud del Padre, el que viene a
dar tiempo para la deficiencia, aunque nadie podra sostener que lo incorruptible pudiera venir
de esta manera. Pero la Profundidad del Padre se multiplic y el pensamiento del Error no
exista con l. Es algo que declina, es algo que fcilmente se pone derecho de nuevo con el
descubrimiento de Aquel que ha venido hacia l al que recuperar. Porque este retorno es
llamado arrepentimiento. Por este motivo la incorruptibilidad ha soplado y ha ido detrs del que
ha pecado para que pueda descansar. Porque la clemencia es lo que queda para la luz en la
deficiencia, la Palabra del Pleroma. En efecto, el mdico va ligero hacia el lugar en donde hay un
enfermo, porque ah est la voluntad que hay en l. El que es deficiente, entonces, no se oculta,
porque uno posee lo que al otro le falta. De esta manera el Pleroma que no es deficiente, pero
que colma la deficiencia, es lo que l suministr desde s mismo para completar lo que le falta,
para que as reciba la gracia. Cuando era deficiente, no tena la gracia. Por esto haba deficiencia
en el lugar en donde no haba gracia. Una vez que aqulla, que estaba disminuida, se recibi,
revel lo que le faltaba, siendo(ahora) Pleroma, es decir, el descubrimiento de la Luz de la
Verdad que apareci sobre l porque sta es inmutable.
Uncin del elegido y el paraso como lugar del reposo
Por esto se habl de Cristo en su medio para los que estaban angustiados pudieran retornar y l
pudiera ungirlos con el ungento. ste es la misericordia del Padre que tendr misericordia de
ellos. Pero aquellos a los que ha ungido son los perfectos. Porque los vasos llenos son los que
habitualmente se untan. Pero cuando la untura de un vaso se disuelve, est vaco y el motivo de

su deficiencia es la causa por la que su untura desaparece. Porque en ese momento lo atrae un
soplo, algo por el poder de lo que est con l. Pero de aquel que carece de deficiencia ningn
sello es levantado, ni nada se derrama, sino que aquello de lo que est falto el Padre perfecto una
vez ms lo llena. l es bueno. Conoce a sus simientes, porque es el que las ha sembrado en su
paraso. Pero su paraso es su lugar de reposo. ste es la perfeccin en el pensamiento del Padre,
y stas son las palabras de su reflexin. Cada una de sus palabras es la obra de su voluntad nica
en la revelacin de su Palabra. Mientras estaban todava en la profundidad de su pensamiento,
la Palabra que fue la primera en adelantarse las revel junto con el Intelecto que profiere la
Palabra nica en la gracia silenciosa. Ha sido llamado Pensamiento, porque estaba en l antes
de revelarse. Le correspondi, pues, adelantarse la primera cuando la voluntad de Aquel que
quiso lo determin.
La voluntad inescrutable del Padre
Pero la voluntad es que el Padre est en reposo y complacido. Nada sucede sin la voluntad del
Padre, pero su voluntad es inescrutable. Su huella es la Voluntad y nadie puede conocerla ni es
posible a nadie escudriarla para comprenderla. Pero cuando quiere, lo que quiere ah est, aun
cuando el espectculo no les agrade del modo que sea ante Dios, cuando el Padre quiere. Porque
conoce el comienzo de todos y su final. Al final, efectivamente, los interpelar directamente.
Pero el fin consiste en conocer al que est oculto, y ste es el Padre, del que ha salido el
principio y hacia el que retornarn los que han salido de l. Ellos, por otra parte, han aparecido
para la gloria y la alegra de su nombre.
VIII. EL NOMBRE DEL PADRE ES EL HIJO
El nombre del Padre, empero, es el Hijo. Es l el que en el Principio dio un nombre al que ha
salido de s, que era l mismo y al que engendr como Hijo. Le ha dado su nombre, el que le
perteneci; es aquel al que le pertenece todo lo que existe en torno al Padre. Suyo es el nombre;
suyo es el Hijo. Es posible para ste verlo. Pero el nombre es invisible porque slo l es el secreto
del Invisible que viene a los odos que estn completamente llenos de l por l. Porque,
realmente, el nombre del Padre no es dicho, sino que se revela por medio del Hijo. Entonces y
siendo as grande es el nombre! Quin, entonces, podr pronunciar un nombre para l, el gran
nombre, salvo l solo al que pertenece el nombre y los hijos del nombre, en los que descans el
nombre del Padre, los que a su vez descansaban en su nombre? Puesto que el Padre es
inengendrado, l solo es el que lo engendr como nombre para s mismo antes de producir los
eones, para que el nombre del Padre estuviese sobre sus cabezas como Seor, el que es el
nombre verdadero, firme en su autoridad por la potencia perfecta. Porque el nombre no
pertenece a las palabras ni su nombre forma parte de las denominaciones sino que es invisible.
Se dio un nombre para s solo, puesto que l solo se contempla y solo tiene capacidad para darse
un nombre. Porque el que no existe carece de nombre. Pues qu nombre se puede dar al que no
existe? Pero El que es, es asimismo con su nombre, y el nico que le conoce y el solo que sabe
darle un nombre es el Padre. El Hijo es su nombre. Por lo tanto no lo ha ocultado, sino que ha
existido y en cuanto es el Hijo, slo l dio un nombre. El nombre, por lo tanto, es del Padre,
igual que el nombre del Padre es el Hijo. Puesto que en dnde la misericordia encontrara este
nombre, si no es junto al Padre? Pero seguro que alguno dir a su vecino: Quin dar un
nombre al que exista antes que l, como si los nios no recibieran un nombre de los que los han
engendrado? Primero, entonces, nos conviene entender acerca de este tema: qu es el
nombre?. ste es el nombre autntico; por lo tanto no es el nombre que deriva del Padre,
puesto que es el nombre propio. No ha recibido, por consiguiente, el nombre en prstamo como
los dems, segn el modo como cada uno es producido, sino que ste es el nombre propio. No
hay ningn otro al que se lo haya dado. Pero l es innominable e indescriptible, hasta el
momento en que ste, que es perfecto, slo lo expres. Y l es el que tiene el poder para
proclamar su nombre y contemplarlo. Por consiguiente, cuando le ha parecido bien que su
nombre amado sea su Hijo y le dio el nombre a l, este que sali de la profundidad, expres sus
realidades, sabiendo que el Padre es carente de mal. Por esto tambin lo ha enviado para que
hablase del lugar y de su lugar de reposo desde el que ha venido y glorificase al Pleroma, la
grandeza de su nombre y la dulzura del Padre.

IX. EL REPOSO DEL PADRE


Sobre el lugar de donde ha venido cada uno hablar y hacia la regin en la que ha recibido su
constitucin retornar con prisa y abandonar esta regin, la regin donde se hall recibiendo
gusto de aquel lugar, nutrindose y creciendo. Y su lugar propio de reposo es su Pleroma. De
este modo todas las emanaciones del Padre son plenitudes, y la raz de todas estas emanaciones
est en que a todas las hizo crecer en l mismo. l les ha asignado sus destinos. Cada una de
ellas se ha manifestado, para que por su propio pensamiento [...]. Porque el lugar hacia el que
extienden su pensamiento, ese lugar, su raz, es la que las eleva en todas las alturas hacia el
Padre. Toman posesin de su cabeza, que es reposo para ellas, y son sostenidas, unindosele, de
manera que dicen que han participado de su rostro con sus besos. Pero no se manifiestan de esta
manera, ya que no fueron elevadas por s mismas; tampoco han sido privadas de la gloria del
Padre ni lo concibieron como pequeo ni duro, ni irascible, sino como carente de mal,
imperturbable, dulce, conociendo todos los intervalos antes de que existieran y sin haber tenido
necesidad de instruirse. sta es la manera de ser de los que poseen (algo)de lo alto de la
grandeza inconmensurable, en tanto que esperan al Uno solo y perfecto, que est all para ellos.
Y no descienden al Hades ni hay para ellos celos ni lamento ni muerte, sino que descansan en el
que permanece en reposo, sin esforzarse ni dar vueltas en torno a la verdad. Por el contrario,
ellos mismos son la verdad y el Padre est en ellos y ellos estn en el Padre, siendo perfectos,
siendo indivisibles en el verdaderamente bueno, de nada necesitan, sino que permanecen en
reposo, refrescados por el Espritu. Y tendrn en cuenta su raz. Se interesarn por estas cosas
en las que encontrarn su raz y no sufrirn prdida para su alma.
Conclusin
Tal es el lugar de los bienaventurados. En cuanto a lo dems, sepan en sus lugares que no me es
conveniente, habiendo estado en el lugar de reposo, decir nada ms. Pero es en l en el que
estar, y para consagrarme por entero al Padre de la Totalidad y a los verdaderos hermanos,
aquellos sobre los que el amor del Padre se derrama y en cuyo medio nada de l falta. Son ellos
los que se manifiestan verdaderamente, puesto que existen en la vida verdadera y eterna, y
hablan de la luz que es perfecta y colmada de la simiente del Padre, y que est en su corazn y en
el Pleroma, mientras que su Espritu se recogija en esto y glorifica a Aquel en el que ha existido
porque es bueno. Y sus hijos son perfectos y dignos de su nombre, porque l es el Padre y son
hijos de este tipo los que l ama.*
* Fuente: Textos gnsticos. Biblioteca de Nag Hammadi II. Evangelios.Hechos,
Cartas. Antonio Piero, Francisco Garca Bazn, Jos Montserrat, Editorial Trotta, 2009, ISBN:
978-84-8164-885-0

The Nag Hammadi Library

The Gospel of Truth


Translated by Robert M. Grant
The gospel of truth is joy to those who have received from the Father of truth the gift of knowing
him by the power of the Logos, who has come from the Pleroma and who is in the thought and
the mind of the Father; he it is who is called "the Savior," since that is the name of the work
which he must do for the redemption of those who have not known the Father. For the name of
the gospel is the manifestation of hope, since that is the discovery of those who seek him,
because the All sought him from whom it had come forth. You see, the All had been inside of
him, that illimitable, inconceivable one, who is better than every thought.

This ignorance of the Father brought about terror and fear. And terror became dense like a fog,
that no one was able to see. Because of this, error became strong. But it worked on its hylic
substance vainly, because it did not know the truth. It was in a fashioned form while it was
preparing, in power and in beauty, the equivalent of truth. This then, was not a humiliation for
him, that illimitable, inconceivable one. For they were as nothing, this terror and this
forgetfulness and this figure of falsehood, whereas this established truth is unchanging,
unperturbed and completely beautiful.
For this reason, do not take error too seriously. Thus, since it had no root, it was in a fog as
regards the Father, engaged in preparing works and forgetfulnesses and fears in order, by these
means, to beguile those of the middle and to make them captive. The forgetfulness of error was
not revealed. It did not become light beside the Father. Forgetfulness did not exist with the
Father, although it existed because of him. What exists in him is knowledge, which was revealed
so that forgetfulness might be destroyed and that they might know the Father, Since
forgetfulness existed because they did not know the Father, if they then come to know the
Father, from that moment on forgetfulness will cease to exist.
That is the gospel of him whom they seek, which he has revealed to the perfect through the
mercies of the Father as the hidden mystery, Jesus the Christ. Through him he enlightened
those who were in darkness because of forgetfulness. He enlightened them and gave them a
path. And that path is the truth which he taught them. For this reason error was angry with him,
so it persecuted him. It was distressed by him, so it made him powerless. He was nailed to a
cross. He became a fruit of the knowledge of the Father. He did not, however, destroy them
because they ate of it. He rather caused those who ate of it to be joyful because of this
discovery.
And as for him, them he found in himself, and him they found in themselves, that illimitable,
inconceivable one, that perfect Father who made the all, in whom the All is, and whom the All
lacks, since he retained in himself their perfection, which he had not given to the all. The Father
was not jealous. What jealousy, indeed, is there between him and his members? For, even if the
Aeon had received their perfection, they would not have been able to approach the perfection of
the Father, because he retained their perfection in himself, giving it to them as a way to return to
him and as a knowledge unique in perfection. He is the one who set the All in order and in
whom the All existed and whom the All lacked. As one of whom some have no knowledge, he
desires that they know him and that they love him. For what is it that the All lacked, if not the
knowledge of the Father?
He became a guide, quiet and in leisure. In the middle of a school he came and spoke the
Word, as a teacher. Those who were wise in their own estimation came to put him to the test.
But he discredited them as empty-headed people. They hated him because they really were not
wise men. After all these came also the little children, those who possess the knowledge of the
Father. When they became strong they were taught the aspects of the Father's face. They came
to know and they were known. They were glorified and they gave glory. In their heart, the living
book of the Living was manifest, the book which was written in the thought and in the mind of
the Father and, from before the foundation of the All, is in that incomprehensible part of him.
This is the book which no one found possible to take, since it was reserved for him who will take
it and be slain. No one was able to be manifest from those who believed in salvation as long as
that book had not appeared. For this reason, the compassionate, faithful Jesus was patient in
his sufferings until he took that book, since he knew that his death meant life for many. Just as
in the case of a will which has not yet been opened, for the fortune of the deceased master of
the house is hidden, so also in the case of the All which had been hidden as long as the Father
of the All was invisible and unique in himself, in whom every space has its source. For this
reason Jesus appeared. He took that book as his own. He was nailed to a cross. He affixed the
edict of the Father to the cross.
Oh, such great teaching! He abases himself even unto death, though he is clothed in eternal
life. Having divested himself of these perishable rags, he clothed himself in incorruptibility, which
no one could possibly take from him. Having entered into the empty territory of fears, he passed

before those who were stripped by forgetfulness, being both knowledge and perfection,
proclaiming the things that are in the heart of the Father, so that he became the wisdom of those
who have received instruction. But those who are to be taught, the living who are inscribed in
the book of the living, learn for themselves, receiving instructions from the Father, turning to him
again.
Since the perfection of the All is in the Father, it is necessary for the All to ascend to him.
Therefore, if one has knowledge, he gets what belongs to him and draws it to himself. For he
who is ignorant, is deficient, and it is a great deficiency, since he lacks that which will make him
perfect. Since the perfection of the All is in the Father, it is necessary for the All to ascend to him
and for each one to get the things which are his. He registered them first, having prepared them
to be given to those who came from him.
Those whose name he knew first were called last, so that the one who has knowledge is he
whose name the Father has pronounced. For he whose name has not been spoken is ignorant.
Indeed, how shall one hear if his name has not been uttered? For he who remains ignorant until
the end is a creature of forgetfulness and will perish with it. If this is not so, why have these
wretches no name, why do they have no sound? Hence, if one has knowledge, he is from
above. If he is called, he hears, he replies, and he turns toward him who called him and he
ascends to him and he knows what he is called. Since he has knowledge, he does the will of
him who called him. He desires to please him and he finds rest. He receives a certain name. He
who thus is going to have knowledge knows whence he came and whither he is going. He
knows it as a person who, having become intoxicated, has turned from his drunkenness and
having come to himself, has restored what is his own.
He has turned many from error. He went before them to their own places, from which they
departed when they erred because of the depth of him who surrounds every place, whereas
there is nothing which surrounds him. It was a great wonder that they were in the Father without
knowing him and that they were able to leave on their own, since they were not able to contain
him and know him in whom they were, for indeed his will had not come forth from him. For he
revealed it as a knowledge with which all its emanations agree, namely, the knowledge of the
living book which he revealed to the Aeons at last as his letters, displaying to them that these
are not merely vowels nor consonants, so that one may read them and think of something void
of meaning; on the contrary, they are letters which convey the truth. They are pronounced only
when they are known. Each letter is a perfect truth like a perfect book, for they are letters written
by the hand of the unity, since the Father wrote them for the Aeons, so that they by means of his
letters might come to know the Father.
While his wisdom mediates on the logos, and since his teaching expresses it, his knowledge
has been revealed. His honor is a crown upon it. Since his joy agrees with it, his glory exalted it.
It has revealed his image. It has obtained his rest. His love took bodily form around it. His trust
embraced it. Thus the logos of the Father goes forth into the All, being the fruit of his heart and
expression of his will. It supports the All. It chooses and also takes the form of the All, purifying
it, and causing it to return to the Father and to the Mother, Jesus of the utmost sweetness. The
Father opens his bosom, but his bosom is the Holy Spirit. He reveals his hidden self which is his
son, so that through the compassion of the Father the Aeons may know him, end their wearying
search for the Father and rest themselves in him, knowing that this is rest. After he had filled
what was incomplete, he did away with form. The form of it is the world, that which it served. For
where there is envy and strife, there is an incompleteness; but where there is unity, there is
completeness. Since this incompleteness came about because they did not know the Father, so
when they know the Father, incompleteness, from that moment on, will cease to exist. As one's
ignorance disappears when he gains knowledge, and as darkness disappears when light
appears, so also incompleteness is eliminated by completeness. Certainly, from that moment
on, form is no longer manifest, but will be dissolved in fusion with unity. For now their works lie
scattered. In time unity will make the spaces complete. By means of unity each one will
understand itself. By means of knowledge it will purify itself of diversity with a view towards
unity, devouring matter within itself like fire and darkness by light, death by life.

Certainly, if these things have happened to each one of us, it is fitting for us, surely, to think
about the All so that the house may be holy and silent for unity. Like people who have moved
from a neighborhood, if they have some dishes around which are not good, they usually break
them. Nevertheless the householder does not suffer a loss, but rejoices, for in the place of these
defective dishes there are those which are completely perfect. For this is the judgement which
has come from above and which has judged every person, a drawn two-edged sword cutting on
this side and that. When it appeared, I mean, the Logos, who is in the heart of those who
pronounce it - it was not merely a sound but it has become a body - a great disturbance
occurred among the dishes, for some were emptied, others filled: some were provided for,
others were removed; some were purified, still others were broken. All the spaces were shaken
and disturbed for they had no composure nor stability. Error was disturbed not knowing what it
should do. It was troubled; it lamented, it was beside itself because it did not know anything.
When knowledge, which is its abolishment, approached it with all its emanations, error is empty,
since there is nothing in it. Truth appeared; all its emanations recognized it. They actually
greeted the Father with a power which is complete and which joins them with the Father. For
each one loves truth because truth is the mouth of the Father. His tongue is the Holy Spirit, who
joins him to truth attaching him to the mouth of the Father by his tongue at the time he shall
receive the Holy Spirit.
This is the manifestation of the Father and his revelation to his Aeons. He revealed his hidden
self and explained it. For who is it who exists if it is not the Father himself? All the spaces are his
emanations. They knew that they stem from him as children from a perfect man. They knew that
they had not yet received form nor had they yet received a name, every one of which the Father
produces. If they at that time receive form of his knowledge, though they are truly in him, they
do not know him. But the Father is perfect. He knows every space which is within him. If he
pleases, he reveals anyone whom he desires by giving him a form and by giving him a name;
and he does give him a name and cause him to come into being. Those who do not yet exist are
ignorant of him who created them. I do not say, then, that those who do not yet exist are
nothing. But they are in him who will desire that they exist when he pleases, like the event which
is going to happen. On the one hand, he knows, before anything is revealed, what he will
produce. On the other hand, the fruit which has not yet been revealed does not know anything,
nor is it anything either. Thus each space which, on its part, is in the Father comes from the
existent one, who, on his part, has established it from the nonexistent. [...] he who does not exist
at all, will never exist.
What, then, is that which he wants him to think? "I am like the shadows and phantoms of the
night." When morning comes, this one knows that the fear which he had experienced was
nothing. Thus they were ignorant of the Father; he is the one whom they did not see. Since
there had been fear and confusion and a lack of confidence and doublemindness and division,
there were many illusions which were conceived by him, the foregoing, as well as empty
ignorance - as if they were fast asleep and found themselves a prey to troubled dreams. Either
there is a place to which they flee, or they lack strength as they come, having pursued
unspecified things. Either they are involved in inflicting blows, or they themselves receive
bruises. Either they are falling from high places, or they fly off through the air, though they have
no wings at all. Other times, it is as if certain people were trying to kill them, even though there
is no one pursuing them; or, they themselves are killing those beside them, for they are stained
by their blood. Until the moment when they who are passing through all these things - I mean
they who have experienced all these confusions - awake, they see nothing because the dreams
were nothing. It is thus that they who cast ignorance from them as sheep do not consider it to be
anything, nor regard its properties to be something real, but they renounce them like a dream in
the night and they consider the knowledge of the Father to be the dawn. It is thus that each one
has acted, as if he were asleep, during the time when he was ignorant and thus he comes to
understand, as if he were awakening. And happy is the man who comes to himself and
awakens. Indeed, blessed is he who has opened the eyes of the blind.
And the Spirit came to him in haste when it raised him. Having given its hand to the one lying
prone on the ground, it placed him firmly on his feet, for he had not yet stood up. He gave them
the means of knowing the knowledge of the Father and the revelation of his son. For when they
saw it and listened to it, he permitted them to take a taste of and to smell and to grasp the
beloved son.

He appeared, informing them of the Father, the illimitable one. He inspired them with that which
is in the mind, while doing his will. Many received the light and turned towards him. But material
men were alien to him and did not discern his appearance nor recognize him. For he came in
the likeness of flesh and nothing blocked his way because it was incorruptible and
unrestrainable. Moreover, while saying new things, speaking about what is in the heart of the
Father, he proclaimed the faultless word. Light spoke through his mouth, and his voice brought
forth life. He gave them thought and understanding and mercy and salvation and the Spirit of
strength derived from the limitlessness of the Father and sweetness. He caused punishments
and scourgings to cease, for it was they which caused many in need of mercy to astray from
him in error and in chains - and he mightily destroyed them and derided them with knowledge.
He became a path for those who went astray and knowledge to those who were ignorant, a
discovery for those who sought, and a support for those who tremble, a purity for those who
were defiled.
He is the shepherd who left behind the ninety-nine sheep which had not strayed and went in
search of that one which was lost. He rejoiced when he had found it. For ninety-nine is a
number of the left hand, which holds it. The moment he finds the one, however, the whole
number is transferred to the right hand. Thus it is with him who lacks the one, that is, the entire
right hand which attracts that in which it is deficient, seizes it from the left side and transfers it to
the right. In this way, then, the number becomes one hundred. This number signifies the Father.
He labored even on the Sabbath for the sheep which he found fallen into the pit. He saved the
life of that sheep, bringing it up from the pit in order that you may understand fully what that
Sabbath is, you who possess full understanding. It is a day in which it is not fitting that salvation
be idle, so that you may speak of that heavenly day which has no night and of the sun which
does not set because it is perfect. Say then in your heart that you are this perfect day and that in
you the light which does not fail dwells.
Speak concerning the truth to those who seek it and of knowledge to those who, in their error,
have committed sin. Make sure-footed those who stumble and stretch forth your hands to the
sick. Nourish the hungry and set at ease those who are troubled. Foster men who love. Raise
up and awaken those who sleep. For you are this understanding which encourages. If the
strong follow this course, they are even stronger. Turn your attention to yourselves. Do not be
concerned with other things, namely, that which you have cast forth from yourselves, that which
you have dismissed. Do not return to them to eat them. Do not be moth-eaten. Do not be wormeaten, for you have already shaken it off. Do not be a place of the devil, for you have already
destroyed him. Do not strengthen your last obstacles, because that is reprehensible. For the
lawless one is nothing. He harms himself more than the law. For that one does his works
because he is a lawless person. But this one, because he is a righteous person, does his works
among others. Do the will of the Father, then, for you are from him.
For the Father is sweet and his will is good. He knows the things that are yours, so that you may
rest yourselves in them. For by the fruits one knows the things that are yours, that they are the
children of the Father, and one knows his aroma, that you originate from the grace of his
countenance. For this reason, the Father loved his aroma; and it manifests itself in every place;
and when it is mixed with matter, he gives his aroma to the light; and into his rest he causes it to
ascend in every form and in every sound. For there are no nostrils which smell the aroma, but it
is the Spirit which possesses the sense of smell and it draws it for itself to itself and sinks into
the aroma of the Father. He is, indeed, the place for it, and he takes it to the place from which it
has come, in the first aroma which is cold. It is something in a psychic form, resembling cold
water which is [...] since it is in soil which is not hard, of which those who see it think, "It is
earth." Afterwards, it becomes soft again. If a breath is taken, it is usually hot. The cold aromas,
then, are from the division. For this reason, God came and destroyed the division and he
brought the hot Pleroma of love, so that the cold may not return, but the unity of the Perfect
Thought prevail.
This is the word of the Gospel of the finding of the Pleroma for those who wait for the salvation
which comes from above. When their hope, for which they are waiting, is waiting - they whose
likeness is the light in which there is no shadow, then at that time the Pleroma is about to come.

The deficiency of matter, however, is not because of the limitlessness of the Father who comes
at the time of the deficiency. And yet no one is able to say that the incorruptible One will come in
this manner. But the depth of the Father is increasing, and the thought of error is not with him. It
is a matter of falling down and a matter of being readily set upright at the finding of that one who
has come to him who will turn back.
For this turning back is called "repentance". For this reason, incorruption has breathed. It
followed him who has sinned in order that he may find rest. For forgiveness is that which
remains for the light in the deficiency, the word of the pleroma. For the physician hurries to the
place in which there is sickness, because that is the desire which he has. The sick man is in a
deficient condition, but he does not hide himself because the physician possesses that which he
lacks. In this manner the deficiency is filled by the Pleroma, which has no deficiency, which has
given itself out in order to fill the one who is deficient, so that grace may take him, then, from the
area which is deficient and has no grace. Because of this a diminishing occurred in the place
which there is no grace, the area where the one who is small, who is deficient, is taken hold of.
He revealed himself as a Pleroma, i.e., the finding of the light of truth which has shined towards
him, because he is unchangeable. For this reason, they who have been troubled speak about
Christ in their midst so that they may receive a return and he may anoint them with the ointment.
The ointment is the pity of the Father, who will have mercy on them. But those whom he has
anointed are those who are perfect. For the filled vessels are those which are customarily used
for anointing. But when an anointing is finished, the vessel is usually empty, and the cause of its
deficiency is the consumption of its ointment. For then a breath is drawn only through the power
which he has. But the one who is without deficiency - one does not trust anyone beside him nor
does one pour anything out. But that which is the deficient is filled again by the perfect Father.
He is good. He knows his plantings because he is the one who has planted them in his
Paradise. And his Paradise is his place of rest.
This is the perfection in the thought of the Father and these are the words of his reflection. Each
one of his words is the work of his will alone, in the revelation of his Logos. Since they were in
the depth of his mind, the Logos, who was the first to come forth, caused them to appear, along
with an intellect which speaks the unique word by means of a silent grace. It was called
"thought," since they were in it before becoming manifest. It happened, then, that it was the first
to come forth - at the moment pleasing to the will of him who desired it; and it is in the will that
the Father is at rest and with which he is pleased. Nothing happens without him, nor does
anything occur without the will of the Father. But his will is incomprehensible. His will is his
mark, but no one can know it, nor is it possible for them to concentrate on it in order to possess
it. But that which he wishes takes place at the moment he wishes it - even if the view does not
please anyone: it is God`s will. For the Father knows the beginning of them all as well as their
end. For when their end arrives, he will question them to their faces. The end, you see, is the
recognition of him who is hidden, that is, the Father, from whom the beginning came forth and to
whom will return all who have come from him. For they were made manifest for the glory and
the joy of his name.
And the name of the Father is the Son. It is he who, in the beginning, gave a name to him who
came forth from him - he is the same one - and he begat him for a son. He gave him his name
which belonged to him - he, the Father, who possesses everything which exists around him. He
possess the name; he has the son. It is possible for them to see him. The name, however, is
invisible, for it alone is the mystery of the invisible about to come to ears completely filled with it
through the Father`s agency. Moreover, as for the Father, his name is not pronounced, but it is
revealed through a son. Thus, then, the name is great.
Who, then, has been able to pronounce a name for him, this great name, except him alone to
whom the name belongs and the sons of the name in whom the name of the Father is at rest,
and who themselves in turn are at rest in his name, since the Father has no beginning? It is he
alone who engendered it for himself as a name in the beginning before he had created the
Aeons, that the name of the Father should be over their heads as a lord - that is, the real name,
which is secure by his authority and by his perfect power. For the name is not drawn from
lexicons nor is his name derived from common name-giving, But it is invisible. He gave a name

to himself alone, because he alone saw it and because he alone was capable of giving himself a
name. For he who does not exist has no name. For what name would one give him who did not
exist? Nevertheless, he who exists also with his name and he alone knows it, and to him alone
the Father gave a name. The Son is his name. He did not, therefore, keep it secretly hidden, but
the son came into existence. He himself gave a name to him. The name, then, is that of the
Father, just as the name of the Father is the Son. For otherwise, where would compassion find a
name - outside of the Father? But someone will probably say to his companion, "Who would
give a name to someone who existed before himself, as if, indeed, children did not receive their
name from one of those who gave them birth?"
Above all, then, it is fitting for us to think this point over: What is the name? It is the real name. It
is, indeed, the name which came from the Father, for it is he who owns the name. He did not,
you see, get the name on loan, as in the case of others because of the form in which each one
of them is going to be created. This, then, is the authoritative name. There is no one else to
whom he has given it. But it remained unnamed, unuttered, `till the moment when he, who is
perfect, pronounced it himself; and it was he alone who was able to pronounce his name and to
see it. When it pleased him, then, that his son should be his pronounced name and when he
gave this name to him, he who has come from the depth spoke of his secrets, because he knew
that the Father was absolute goodness. For this reason, indeed, he sent this particular one in
order that he might speak concerning the place and his place of rest from which he had come
forth, and that he might glorify the Pleroma, the greatness of his name and the sweetness of his
Father.
Each one will speak concerning the place from which he has come forth, and to the region from
which he received his essential being, he will hasten to return once again. And he want from
that place - the place where he was - because he tasted of that place, as he was nourished and
grew. And his own place of rest is his Pleroma. All the emanations from the Father, therefore,
are Pleromas, and all his emanations have their roots in the one who caused them all to grow
from himself. He appointed a limit. They, then, became manifest individually in order that they
might be in their own thought, for that place to which they extend their thoughts is their root,
which lifts them upward through all heights to the Father. They reach his head, which is rest for
them, and they remain there near to it so that they say that they have participated in his face by
means of embraces. But these of this kind were not manifest, because they have not risen
above themselves. Neither have they been deprived of the glory of the Father nor have they
thought of him as small, nor bitter, nor angry, but as absolutely good, unperturbed, sweet,
knowing all the spaces before they came into existence and having no need of instruction. Such
are they who possess from above something of this immeasurable greatness, as they strain
towards that unique and perfect one who exists there for them. And they do not go down to
Hades. They have neither envy nor moaning, nor is death in them. But they rest in him who
rests, without wearying themselves or becoming involved in the search for truth. But, they,
indeed, are the truth, and the Father is in them, and they are in the Father, since they are
perfect, inseparable from him who is truly good. They lack nothing in any way, but they are
given rest and are refreshed by the Spirit. And they listen to their root; they have leisure for
themselves, they in whom he will find his root, and he will suffer no loss to his soul.
Such is the place of the blessed; this is their place. As for the rest, then, may they know, in their
place, that it does not suit me, after having been in the place of rest to say anything more. But
he is the one in whom I shall be in order to devote myself, at all times, to the Father of the All
and the true brothers, those upon whom the love of the Father is lavished, and in whose midst
nothing of him is lacking. It is they who manifest themselves truly since they are in that true and
eternal life and speak of the perfect light filled with the seed of the Father, and which is in his
heart and in the Pleroma, while his Spirit rejoices in it and glorifies him in whom it was, because
the Father is good. And his children are perfect and worthy of his name, because he is the
Father. Children of this kind are those whom he loves.

The Nag Hammadi Library

The Treatise on the Resurrection


Translated by Malcolm L. Peel
Some there are, my son Rheginos, who want to learn many things. They have this goal when
they are occupied with questions whose answer is lacking. If they succeed with these, they
usually think very highly of themselves. But I do not think that they have stood within the Word
of Truth. They seek rather their own rest, which we have received through our Savior, our Lord
Christ. We received it when we came to know the truth and rested ourselves upon it. But since
you ask us pleasantly what is proper concerning the resurrection, I am writing you that it is
necessary. To be sure, many are lacking faith in it, but there are a few who find it. So then, let us
discuss the matter.

The Nag Hammadi Library

El Tratado de la Resurreccin
Traducido por Malcolm L. Peel

Algunos hay, hijo mo Rheginos, que quieren aprender muchas cosas. Tienen
este objetivo cuando estn ocupados con preguntas cuya respuesta es
insuficiente. Si tienen xito con esto, por lo general piensan muy bien de s
mismos. Pero no creo que se hayan mantenido dentro de la Palabra de Verdad.
Buscan ms bien su propio descanso, el que hemos recibido a travs de
nuestro Salvador, nuestro Seor Cristo. Lo recibimos cuando llegamos a
conocer la verdad y nosotros descansamos en l. Pero ya que nos pides
gratamente lo que es propio de la resurreccin, me dirijo a ti en lo que es
necesario. Sin duda, muchos carecen fe en ello, pero hay unos pocos que la
encuentran. Entonces, vamos a discutir el asunto.
How did the Lord proclaim things while he existed in flesh and after he had revealed himself as
Son of God? He lived in this place where you remain, speaking about the Law of Nature - but I
call it 'Death'. Now the Son of God, Rheginos, was Son of Man. He embraced them both,
possessing the humanity and the divinity, so that on the one hand he might vanquish death
through his being Son of God, and that on the other through the Son of Man the restoration to
the Pleroma might occur; because he was originally from above, a seed of Truth, before this
structure had come into being. In this many dominions and divinities came into existence.

Cmo el Seor proclam cosas mientras l existi en carne y despus de que


l se haba revelado como el Hijo de Dios? l vivi en este lugar donde te
quedas, hablando de la Ley de la Naturaleza - pero yo la llamo "Muerte".
Ahora el Hijo de Dios, Rheginos, era el Hijo del Hombre. El abraz a los dos,
poseyendo la humanidad y la divinidad, de manera que, por un lado que
podra vencer a la muerte a travs de ser Hijo de Dios, y por el otro lado a
travs del Hijo del Hombre la restauracin a el Pleroma puede ocurrir; porque
l era originario de arriba, una semilla de Verdad, antes de que esta estructura
habiera llegado a ser. En estos varios dominios y divinidades lleg a existir.

I know that I am presenting the solution in difficult terms, but there is nothing difficult in the Word
of Truth. But since the Solution appeared so as not to leave anything hidden, but to reveal all
things openly concerning existence - the destruction of evil on the one hand, the revelation of
the elect on the other. This is the emanation of Truth and Spirit, Grace is of the Truth.

S que estoy presentando la solucin en trminos difciles, pero no hay nada


difcil en la Palabra de Verdad. Pero dado que la Solucin apareci a fin de no
dejar nada oculto, sino para revelar todo lo relacionado abiertamente a la
existencia - la destruccin del mal, por una parte, la revelacin de los elegidos
por la otra. Esta es la emanacin de la Verdad y el Espritu, la Gracia es de la
Verdad.
The Savior swallowed up death - (of this) you are not reckoned as being ignorant - for he put
aside the world which is perishing. He transformed himself into an imperishable Aeon and raised
himself up, having swallowed the visible by the invisible, and he gave us the way of our
immortality. Then, indeed, as the Apostle said, "We suffered with him, and we arose with him,
and we went to heaven with him". Now if we are manifest in this world wearing him, we are that
one`s beams, and we are embraced by him until our setting, that is to say, our death in this life.
We are drawn to heaven by him, like beams by the sun, not being restrained by anything. This
is the spiritual resurrection which swallows up the psychic in the same way as the fleshly.

El Salvador se trag la muerte - (de esto) tu no ests eneterado como siendo


ignorante - porque l dej de lado el mundo en que est pereciendo. El se
transform en un Aeon imperecedero y subi el mismo, despus de haber
asimilado lo visible por lo invisible, y l nos dio el camino de nuestra
inmortalidad. Entonces, de hecho, como dijo el Apstol, "Sufrimos con l, y
nos levantamos con l, y nos fuimos al cielo con l". Y si estamos
manifestando en este mundo lo que llevaba l, somos sus vigas, y somos
abrazados por l hasta nuestro establecimiento, es decir, nuestra muerte en
esta vida. Somos atrados al cielo por l, como rayos por el sol, no siendo
restringido por nada. Esta es la resurreccin espiritual que se traga a la
psquica de la misma manera como la carnal.
But if there is one who does not believe, he does not have the (capacity to be) persuaded. For it
is the domain of faith, my son, and not that which belongs to persuasion: the dead shall arise!
There is one who believes among the philsophers who are in this world. At least he will arise.
And let not the philosopher who is in this world have cause to believe that he is one who returns
himself by himself - and (that) because of our faith! For we have known the Son of Man, and we
have believed that he rose from among the dead. This is he of whom we say, "He became the
destruction of death, as he is a great one in whom they believe." Great are those who believe.

Pero si hay uno que no cree, l no tiene la (capacidad de ser) persuadido.


Porque ello es el dominio de la fe, mi hijo, y no lo que pertenece a la
persuasin: se levantarn los muertos! Hay quienes creen entre los filosofos
que estn en este mundo. Al menos subir. Y el que no es el filsofo que est
en este mundo tiene motivos para creer que l es uno que regresa a s mismo
por s mismo - y (esto) a causa de nuestra fe! Porque hemos conocido el Hijo
del hombre, y hemos credo que resucit de entre los muertos. Este es aquel de
quien decimos, "l se convirti en la destruccin de la muerte, ya que l es un
gran Uno en el que ellos creen." Grandes son los que creen.

The thought of those who are saved shall not perish. The mind of those who have known him
shall not perish. Therefore, we are elected to salvation and redemption since we are
predestined from the beginning not to fall into the foolishness of those who are without
knowledge, but we shall enter into the wisdom of those who have known the Truth. Indeed, the
Truth which is kept cannot be abandoned, nor has it been. "Strong is the system of the Pleroma;
small is that which broke loose (and) became (the) world. But the All is what is encompassed. It
has not come into being; it was existing." So, never doubt concerning the resurrection, my son
Rheginos! For if you were not existing in flesh, you received flesh when you entered this world.
Why will you not receive flesh when you ascend into the Aeon? That which is better than the
flesh is that which is for (the) cause of life. That which came into being on your account, is it not
yours? Does not that which is yours exist with you? Yet, while you are in this world, what is it
that you lack? This is what you have been making every effort to learn.

El pensamiento de los que se salvan, no perece. La mente de los que han


conocido a l no se pierde. Por lo tanto, somos elegidos para la salvacin y la
redencin, ya que estamos predestinados desde el principio y no caer en la
necedad de los que estn sin conocimiento, pero vamos a entrar en la sabidura
de los que han conocido la Verdad. De hecho, la Verdad que se mantiene no
puede abandonarse, ni ha sido. "Fuerte es el sistema del Pleroma; lo pequeo
es lo que se desat (y) se convirti en (el) mundo Pero el Todo es lo que se
abarc No ha llegado a ser;.. Ya era existente". As pues, nunca dudes acerca
de la resurreccin, mi hijo Rheginos! Por si tu no eras existente en la carne, tu
recibiste la carne cuando entraste a este mundo. Por qu no recibirs carne
cuando asciendas en el En? Lo que es mejor que la carne es esto que es para
(la) causa de la vida. Lo que vino a la luz en tu cuenta, no es tuyo? Eso no es
lo que existe contigo? Sin embargo, mientras ests en este mundo, qu es lo
que te falta? Esto es lo que usted ha estado haciendo todo lo posible para
aprender.
The afterbirth of the body is old age, and you exist in corruption. You have absence as a gain.
For you will not give up what is better if you depart. That which is worse has diminution, but
there is grace for it.

La placenta del cuerpo es la vejez, y tu existes en la corrupcin. Tu tienes


ausencia como una ganancia. Pues no renunciars a lo que es mejor si tu
partes. Lo que es peor tiene disminucin, pero no hay gracia para ello.
Nothing, then, redeems us from this world. But the All which we are, we are saved. We have
received salvation from end to end. Let us think in this way! Let us comprehend in this way!

Nada, pues, nos redime de este mundo. Pero el Todo el que somos, somos
salvos. Hemos recibido la salvacin desde el fin al fin. Pensemos en este
camino! Comprendamos de esta manera!
But there are some (who) wish to understand, in the enquiry about those things they are looking
into, whether he who is saved, if he leaves his body behind, will be saved immediately. Let no
one doubt concerning this. [...]. indeed, the visible members which are dead shall not be saved,
for (only) the living members which exist within them would arise.

Pero hay algunos (que) desean entender, en la investigacin sobre esas cosas
que estn buscando, si el que es salvado, si el deja su cuerpo detrs, ser

salvado inmediatamente. Que nadie dude sobre esto. [...]. de hecho, los
miembros visibles que son muertos no sern salvados, porque (slo) subirn
los miembros vivos que existen dentro de ellos.
What, then, is the resurrection? It is always the disclosure of those who have risen. For if you
remember reading in the Gospel that Elijah appeared and Moses with him, do not think the
resurrection is an illusion. It is no illusion, but it is truth! Indeed, it is more fitting to say the world
is an illusion, rather than the resurrection which has come into being through our Lord the
Savior, Jesus Christ.

Entonces, qu es la resurreccin? Siempre es la divulgacin de los que han


resucitado. Porque si te acuerdas de leer en el Evangelio que apareci Elas y
Moiss con l, no creo que la resurreccin es una ilusin. No es una ilusin,
sino es verdad! De hecho, es ms apropiado decir que el mundo es una ilusin,
en lugar de la resurreccin, que ha llegado a ser por el Seor nuestro Salvador,
Jesucristo.
But what am I telling you now? Those who are living shall die. How do they live in an illusion?
The rich have become poor, and the kings have been overthrown. Everything is prone to
change. The world is an illusion! - lest, indeed, I rail at things to excess!

Pero que estoy diciendo a ti ahora? Los que viven morirn. Cmo viven en
una ilusin? Los ricos se han convertido en pobres, y los reyes han sido
derrocados. Todo es propenso a cambiar. El mundo es una ilusin! - No sea
que, de hecho, yo te guie en cosas a exceso!
But the resurrection does not have this aforesaid character, for it is the truth which stands firm. It
is the revelation of what is, and the transformation of things, and a transition into newness. For
imperishability descends upon the perishable; the light flows down upon the darkness,
swallowing it up; and the Pleroma fills up the deficiency. These are the symbols and the images
of the resurrection. He it is who makes the good.

Pero la resurreccin no tiene este carcter antes mencionado, porque es la


verdad la que se mantiene firme. Es la revelacin de lo que es, y la
transformacin de las cosas, y una transicin a la novedad. Porque la
inmortalidad desciende sobre lo perecedero; la luz fluye hacia abajo a la
oscuridad, absorvindola; y el Pleroma llena la deficiencia. Estos son los
smbolos y las imgenes de la resurreccin. l es quien hace el bien.
Therefore, do not think in part, O Rheginos, nor live in conformity with this flesh for the sake of
unanimity, but flee from the divisions and the fetters, and already you have the resurrection. For
if he who will die knows about himself that he will die - even if he spends many years in this life,
he is brought to this - why not consider yourself as risen and (already) brought to this? If you
have the resurrection but continue as if you are to die - and yet that one knows that he has died
- why, then, do I ignore your lack of exercise? It is fitting for each one to practice in a number of
ways, and he shall be released from this Element that he may not fall into error but shall himself
receive again what at first was.

Por lo tanto, no creo que, en parte, Oh, Rheginos, ni vivir en conformidad con
esta carne por el bien de la unanimidad, sino huir de las divisiones y los
grilletes, y ya tienes la resurreccin. Porque si el que va a morir sabe acerca de

s mismo que va a morir - incluso si l pasa muchos aos en esta vida, es


llevado a esto - por qu no consideras tu mismo como resucitado y (ya)
llevado a esto? Si tu tienes la resurreccin, pero continas como si fueras a
morir - y sin embargo, que uno sabe que l ha muerto - por qu, entonces, yo
puedo pasar por alto su falta de ejercicio? Es apropiado para cada uno
practicar en un nmero de maneras, y ser puesto en libertad de este Elemento
que no puede caer en el error, sino que el mismo recibir de nuevo lo que al
principio era.
These things I have received from the generosity of my Lord, Jesus Christ. I have taught you
and your brethren, my sons, considering them, while I have not omitted any of the things
suitable for strengthening you. But if there is one thing written which is obscure in my exposition
of the Word, I shall interpret it for you (pl.) when you (pl.) ask. But now, do not be jealous of
anyone who is in your number when he is able to help.

Estas cosas yo he recibido de la generosidad de mi Seor, Jesucristo. Yo he


enseado a ustedes y a sus hermanos, mis hijos, considerndolos, mientras no
he omitido ninguna de las cosas adecuadas para tu fortalecimiento. Pero si hay
una cosa escrita que es oscura en mi exposicin de la Palabra, lo interpretar
para ustedes (pl.) cuando ustedes (pl.) lo pidan. Pero ahora, no seas celoso de
cualquier persona que est en su nmero cuando es capaz de ayudar.
Many are looking into this which I have written to you. To these I say: Peace (be) among them
and grace. I greet you and those who love you (pl.) in brotherly Love.

Muchos estn buscando en esto que he escrito para ti. A stos les digo: la Paz
y la gracia (sea) entre ellos. Les saludo a ustedes y a los que ustedes aman
(pl.) en Amor fraternal.
The Nag Hammadi Library

The Tripartite Tractate


Translated by Harold W. Attridge and Dieter Mueller

Part I
1. Introduction
As for what we can say about the things which are exalted, what is fitting is that we begin with
the Father, who is the root of the Totality, the one from whom we have received grace to speak
about him.

The Nag Hammadi Library

El Tratado Tripartito
Traducido por Harold W. Attridge y Dieter Mueller
PARTE I
1. Introduccin
En cuanto a lo que podemos decir acerca de las cosas que se exaltaban, lo que es
apropiado es que comenzamos con el Padre, que es la raz de la Totalidad, aquel de
quien hemos recibido la gracia de hablar de l.
2. The Father
He existed before anything other than himself came into being. The Father is a single one, like a
number, for he is the first one and the one who is only himself. Yet he is not like a solitary
individual. Otherwise, how could he be a father? For whenever there is a "father," the name
"son" follows. But the single one, who alone is the Father, is like a root, with tree, branches and
fruit. It is said of him that he is a father in the proper sense, since he is inimitable and
immutable. Because of this, he is single in the proper sense, and is a god, because no one is a
god for him nor is anyone a father to him. For he is unbegotten, and there is no other who begot
him, nor another who created him. For whoever is someone's father or his creator, he, too, has
a father and creator. It is certainly possible for him to be father and creator of the one who came
into being from him and the one whom he created, for he is not a father in the proper sense, nor
a god, because he has someone who begot him and who created him. It is, then, only the
Father and God in the proper sense that no one else begot. As for the Totalities, he is the one
who begot them and created them. He is without beginning and without end.

2. El Padre
l exista antes de que ninguna otra cosa que no sea l mismo viniera a existir. El Padre
es una solo, como un nmero, porque l es el primero y el nico que es slo a s mismo.
Sin embargo, l no es como un individuo solitario. De lo contrario, cmo iba a ser
padre? Porque cada vez que hay un "padre", el nombre de "hijo" viene a continuacin.
Pero el nico, el solo que es el Padre, es como una raz, con el rbol, ramas y frutos. Se
dice de l que es un padre en el sentido estricto, ya que l es inimitable e inmutable.
Debido a esto, l es nico en el sentido propio, y es un dios, porque nadie es un dios
para l ni nadie es un padre para l. Porque l es no engendrado, y no hay otro que lo
engendr, ni otro que lo cre. Porque el que es el padre de alguien o su creador, l
tambin tiene un padre y creador. Ciertamente es posible que l sea el padre y creador
del que surgi de l y al que l cre, porque l no es un padre en el sentido propio, ni un
dios, porque l tiene alguien que lo engendr y que lo cre. Es, entonces, slo el Padre y
Dios en el sentido propio que nadie ms engendr. En cuanto a las Totalidades, l es
quien las engendr y las cre. l no tiene principio ni fin.
Not only is he without end - He is immortal for this reason, that he is unbegotten - but he is also
invariable in his eternal existence, in his identity, in that by which he is established, and in that
by which he is great. Neither will he remove himself from that by which he is, nor will anyone
else force him to produce an end which he has not ever desired. He has not had anyone who
initiated his own existence. Thus, he is himself unchanged, and no one else can remove him
from his existence and his identity, that in which he is, and his greatness, so that he cannot be
grasped; nor is it possible for anyone else to change him into a different form, or to reduce him,

or alter him or diminish him, - since this is so in the fullest sense of the truth - who is the
unalterable, immutable one, with immutability clothing him.

No slo es sin fin - l es inmortal por esta razn, que es ingnito - sino tambin es
invariable en su existencia eterna, en su identidad, en lo que por el est establecido, y en
aquello por lo que l es grande. Tampoco l se aleja de aquello por lo que l es, ni nadie
ms le obliga a producir un fin que l no ha siempre deseado. l no ha tenido a nadie
que inici su propia existencia. Por lo tanto, l mismo es sin cambios, y nadie ms lo
puede quitar de su existencia y su identidad, aquello en lo que l es, y su grandeza, por
lo que no puede ser comprendido; ni es posible para nadie ms que l cambie en una
forma diferente, o para reducirlo a l, o alterarlo o disminuirlo, - ya que esto es as en el
ms amplio sentido de la verdad - quien es el inalterable, inmutable, con la
inmutabilidad vistindolo a l.
Not only is he the one called "without a beginning" and "without an end," because he is
unbegotten and immortal; but just as he has no beginning and no end as he is, he is
unattainable in his greatness, inscrutable in his wisdom, incomprehensible in his power, and
unfathomable in his sweetness.

No slo es el llamado "sin un principio" y "sin fin", porque l es ingnito e inmortal;


pero justo cuando no tiene ni principio ni fin como l es, l es inalcanzable en su
grandeza, inescrutable en su sabidura, incomprensible en su poder, e insondable en su
dulzura.
In the proper sense, he alone - the good, the unbegotten Father, and the complete perfect one is the one filled with all his offspring, and with every virtue, and with everything of value. And he
has more, that is, lack of any malice, in order that it may be discovered that whoever has
anything is indebted to him, because he gives it, being himself unreachable and unwearied by
that which he gives, since he is wealthy in the gifts which he bestows, and at rest in the favors
which he grants.

En el sentido estricto, slo l - el bueno, el Padre no engendrado, y el completo perfecto


uno - es el que llena toda su descendencia, y de todas las virtudes, y con todo lo de
valor. Y l tiene ms, es decir, ausencia de maldad, para que se pueda descubrir que
quien tenga nada est endeudado con l, porque l le da, siendo el propio inaccesible e
infatigable segn lo que l da, ya que es rico en los dones que l confiere, y al resto de
los favores que otorga.
He is of such a kind and form and great magnitude that no one else has been with him from the
beginning; nor is there a place in which he is, or from which he has come forth, or into which he
will go; nor is there a primordial form, which he uses as a model as he works; nor is there any
difficulty which accompanies him in what he does; nor is there any material which is at his
disposal, from which <he> creates what he creates; nor any substance within him from which he
begets what he begets; nor a co-worker with him, working with him on the things at which he
works. To say anything of this sort is ignorant. Rather, (one should speak of him) as good,
faultless, perfect, complete, being himself the Totality.

l es de una clase y forma tal y gran magnitud que nadie ms ha estado con l desde el
principio; ni tampoco hay un lugar en donde se encuentra, o de la que ha salido, o en el
que va a ir; ni hay una forma primordial, que utiliza como modelo mientras trabaja; ni
hay ninguna dificultad para que lo acompae en lo que hace; ni existe ningn material
que est a su disposicin, desde la que l <> crea lo que crea; ni ninguna sustancia en su
interior desde la que l engendra lo que engendra; ni un compaero de trabajo con l,

trabaja con l en las cosas en las que trabaja. Decir cualquier cosa de este tipo es
ignorante. Ms bien, (se debe hablar de l) como bueno, impecable, perfecto, completo,
siendo l mismo la Totalidad.
Not one of the names which are conceived or spoken, seen or grasped - not one of them
applies to him, even though they are exceedingly glorious, magnifying and honored. However, it
is possible to utter these names for his glory and honor, in accordance with the capacity of each
of those who give him glory. Yet as for him, in his own existence, being and form, it is impossible
for mind to conceive him, nor can any speech convey him, nor can any eye see him, nor can
any body grasp him, because of his inscrutable greatness, and his incomprehensible depth, and
his immeasurable height, and his illimitable will. This is the nature of the unbegotten one, which
does not touch anything else; nor is it joined (to anything) in the manner of something which is
limited. Rather, he possesses this constitution, without having a face or a form, things which are
understood through perception, whence also comes (the epithet) "the incomprehensible. If he is
incomprehensible, then it follows that he is unknowable, that he is the one who is inconceivable
by any thought, invisible by any thing, ineffable by any word, untouchable by any hand. He
alone is the one who knows himself as he is, along with his form and his greatness and his
magnitude. And since he has the ability to conceive of himself, to see himself, to name himself,
to comprehend himself, he alone is the one who is his own mind, his own eye, his own mouth,
his own form, and he is what he thinks, what he sees, what he speaks, what he grasps, himself,
the one who is inconceivable, ineffable, incomprehensible, immutable, while sustaining, joyous,
true, delightful, and restful is that which he conceives, that which he sees, that about which he
speaks, that which he has as thought. He transcends all wisdom, and is above all intellect, and
is above all glory, and is above all beauty, and all sweetness, and all greatness, and any depth
and any height.

No es uno de los nombres que se conciben o hablan, ven o captan - ninguno de ellos se
aplica a l, a pesar de que son excesivamente gloriosas, magnificando y honrado. Sin
embargo, es posible pronunciar estos nombres para su gloria y honor, de acuerdo con la
capacidad de cada uno de los que le dan gloria. Sin embargo, en cuanto a l, en su
existencia, el ser y la forma, es imposible que la mente le conciba, ni puede cualquier
discurso transmitirlo, ni puede cualquier ojo verlo, ni cualquier organismo puede
captarlo, a causa de su grandeza inescrutable, y su incomprensible profundidad, y su
altura inconmensurable, y su voluntad sin lmites. Esta es la naturaleza del ingnito, que
no toca ninguna otra cosa; ni est unido (a nada) en la forma de algo que es limitado.
Ms bien, l posee esta constitucin, sin tener un rostro o una forma, las cosas que se
entienden a travs de la percepcin, de donde tambin viene (el epteto) "lo
incomprensible. Si l es incomprensible, entonces se deduce que es imposible de
conocer, que es el uno que es inconcebible por cualquier pensamiento, invisible por
cualquier cosa, inefable por cualquier palabra, intocable por ningn lado. Slo l es el
que se conoce a s mismo tal como es, junto con su forma y su grandeza y su magnitud.
y ya que l tiene la capacidad de concebirse de s mismo, de verse a s mismo,
nombrarse a s mismo, comprenderse a s mismo, slo l es el que es su propia mente,
su propio ojo, su boca, su propia forma, y es lo que piensa, lo que que ve, de lo que
habla, lo que capta, a s mismo, el que es inconcebible, inefable, incomprensible,
inmutable, manteniendose al mismo tiempo, alegre, fiel, agradable, y relajante esto es lo
que l concibe, lo que ve, aquello sobre lo que l habla, lo que tiene como pensamiento.
l trasciende toda sabidura, y est por encima de todo intelecto, y est por encima de
toda gloria, y est por encima de toda belleza, y todo dulzura y toda grandeza, y
cualquier profundidad y cualquier altura.
If this one, who is unknowable in his nature, to whom pertain all the greatnesses which I already
mentioned - if, out of the abundance of his sweetness, he wishes to grant knowledge, so that he
might be known, he has the ability to do so. He has his Power, which is his will. Now, however,

in silence he himself holds back, he who is the great one, who is the cause of bringing the
Totalities into their eternal being.

Si ste, que es incognoscible en su naturaleza, a la que pertenecen todas las grandezas


que ya he mencionado - si, por la magnitud de su dulzura, que desea conceder el
conocimiento, para que pudiera ser conocido, que tiene la capacidad de hacerlo. l tiene
su Poder, que es su voluntad. Ahora, sin embargo, en el silencio que l mismo contiene
de hacerlo, el que es el gran uno, que es la causa de traer las Totalidades en su ser
eterno.
It is in the proper sense that he begets himself as ineffable, since he alone is self-begotten,
since he conceives of himself, and since he knows himself as he is. What is worthy of his
admiration and glory and honor and praise, he produces because of the boundlessness of his
greatness, and the unsearchability of his wisdom, and the immeasurability of his power, and his
untasteable sweetness. He is the one who projects himself thus, as generation, having glory
and honor marvelous and lovely; the one who glorifies himself, who marvels, <who> honors,
who also loves; the one who has a Son, who subsists in him, who is silent concerning him, who
is the ineffable one in the ineffable one, the invisible one, the incomprehensible one, the
inconceivable one in the inconceivable one. Thus, he exists in him forever. The Father, in the
way we mentioned earlier, in an unbegotten way, is the one in whom he knows himself, who
begot him having a thought, which is the thought of him, that is, the perception of him, which is
the [...] of his constitution forever. That is, however, in the proper sense, the silence and the
wisdom and the grace, if it is designated properly in this way.

Es en el sentido propio que l engendra a s mismo como inefable, ya que slo l es


auto-engendrado, ya que l se concibe a s mismo, y puesto que l se conoce a s mismo
tal como es. Lo que es digno de su admiracin y gloria y honra y alabanza, se produce
debido a la falta de lmites de su grandeza, y lo no registrado de su sabidura, y la
inconmensurabilidad de su poder, y su dulzura no saboreable. l es el que se proyecta a
s mismo por lo tanto, como generacin, con gloria y honor maravilloso y encantador; el
que se lorifica a s mismo, que se maravilla, <quin> honores, que tambin ama; el que
tiene un Hijo, que subsiste en l, que no dice nada acerca de l, que es el inefable en el
inefable, el invisible, el incomprensible, el inconcebible en lo inconcebible. As, l
existe en l para siempre. El Padre, en la manera que hemos mencionado anteriormente,
de una manera no engendrado, es aquel en quien se conoce a s mismo, que lo engendr
a l teniendo un pensamiento, que es el pensamiento de l, es decir, la percepcin de l,
que es la [...] de su constitucin para siempre. Esto es, sin embargo, en el sentido
propio, el silencio y la sabidura y la gracia, si se designa adecuadamente de esta
manera.
3. The Son and the Church
Just as the Father exists in the proper sense, the one before whom there was no one else, and
the one apart from whom there is no other unbegotten one, so too the Son exists in the proper
sense, the one before whom there was no other, and after whom no other son exists. Therefore,
he is a firstborn and an only Son, "firstborn" because no one exists before him and "only Son"
because no one is after him. Furthermore, he has his fruit, that which is unknowable because of
its surpassing greatness. Yet he wanted it to be known, because of the riches of his sweetness.
And he revealed the unexplainable power, and he combined with it the great abundance of his
generosity.

3. El Hijo y la Iglesia

As como existe el Padre en el sentido propio, el que delante de l no haba nadie


ms, y el que, aparte de quien no hay otro ingnito, tambin existe el Hijo en el
sentido propio, el de antes quien no haba otro, y despus del cual no existe ningn
otro hijo. Por lo tanto, l es el primognito y nico Hijo, "primognito" porque no
existe nadie antes que l y "Hijo nico" porque nadie est detrs de l. Adems, l
tiene su fruto, lo que es imposible de conocer por su extraordinaria grandeza. Sin
embargo, l quera que se supiera, a causa de las riquezas de su dulzura. Y l
revel el poder inexplicable, y combin con ella la gran abundancia de su
generosidad.
Not only did the Son exist from the beginning, but the Church, too, existed from the beginning.
Now, he who thinks that the discovery that the Son is an only son opposes the statement (about
the Church) because of the mysterious quality of the matter, it is not so. For just as the Father is
a unity, and has revealed himself as Father for him alone, so too the Son was found to be a
brother to himself alone, in virtue of the fact that he is unbegotten and without beginning. He
wonders at himself, along with the Father, and he gives him(self) glory and honor and love.
Furthermore, he too is the one whom he conceives of as Son, in accordance with the
dispositions: "without beginning" and "without end." Thus is the matter something which is fixed.
Being innumerable and illimitable, his offspring are indivisible. Those which exist have come
forth from the Son and the Father like kisses, because of the multitude of some who kiss one
another with a good, insatiable thought, the kiss being a unity, although it involves many kisses.
This is to say, it is the Church consisting of many men that existed before the aeons, which is
called, in the proper sense, "the aeons of the aeons." This is the nature of the holy imperishable
spirits, upon which the Son rests, since it is his essence, just as the Father rests upon the Son.

No slo existe el Hijo desde el principio, sino la Iglesia, tambin, existi desde el
principio. Ahora, el que piensa que el descubrimiento de que el Hijo es el hijo nico se
opone a la declaracin (acerca de la Iglesia) a causa de la misteriosa cualidad de la
materia, ello no es as. Porque as como el Padre es una unidad, y se ha revelado como
Padre para l solo, as tambin el Hijo fue basado para ser un hermano para l solo, en
virtud del hecho de que l es ingnito y sin principio. El se pregunta a s mismo, junto
con el Padre, y l le da a l (mismo) la gloria y el honor y el amor. Adems, l tambin
es aquel a quien l concibe como Hijo, de conformidad con las disposiciones: "sin
principio" y "sin fin". Por lo tanto el asunto es algo que est fijado. Siendo innumerables
y sin lmites, sus descendientes son indivisibles. Los que existen han salido de el Hijo y
el Padre como besos, debido a la multitud de algunos que besar unos a otros con un
buen pensamiento insaciable, el beso es una unidad, aunque implica muchos besos. Es
decir, es la Iglesia la que consta de muchos hombres que existan antes de los eones, que
se llama, en el sentido propio ", los eones de los eones." Esta es la naturaleza de los
espritus inmortales santos, sobre el que descansa el Hijo, ya que es su esencia, as como
el Padre descansa sobre el Hijo.
4. Aeonic Emanations
[...] the Church exists in the dispositions and properties in which the Father and the Son exist,
as I have said from the start. Therefore, it subsists in the procreations of innumerable aeons.
Also in an uncountable way they too beget, by the properties and the dispositions in which it
(the Church) exists. For these comprise its association which they form toward one another and
toward those who have come forth from them toward the Son, for whose glory they exist.
Therefore, it is not possible for mind to conceive of him - He was the perfection of that place nor can speech express them, for they are ineffable and unnameable and inconceivable. They
alone have the ability to name themselves and to conceive of themselves. For they have not
been rooted in these places.

4. Emanaciones Aeonicas
[...] La Iglesia existe en las disposiciones y propiedades en las que existen el Padre y el
Hijo, como he dicho desde el principio. Por lo tanto, subsiste en los procreaciones de
innumerables eones. Tambin en una forma incontable ellos tambin engendran, por las
propiedades y las disposiciones en las que (la Iglesia) existe. Para stos consta su
asociacin que forman uno hacia el otro y hacia los que han salido de ellos hacia el
Hijo, por cuya gloria es que existen. Por lo tanto, no es posible para la mente concebir
de l - l era la perfeccin de ese lugar - ni puede hablar lo que ellos expresan, porque
son inefable e innombrable e inconcebible. Slo ellos tienen la capacidad de nombrarse
a s mismos y a concebirse a s mismos. Porque ellos no se han enraizado en estos
lugares.
Those of that place are ineffable, (and) innumerable in the system which is both the manner and
the size, the joy, the gladness of the unbegotten, nameless, unnameable, inconceivable,
invisible, incomprehensible one. It is the fullness of paternity, so that his abundance is a
begetting [...] of the aeons.
Aquellos de ese lugar son inefable, (e) innumerables en el sistema, que es a la vez la forma y el
tamao, la alegra, del gozo del engendrado, sin nombre, innombrable, inconcebible, invisible,
incomprensible. Es la plenitud de la paternidad, por lo que su abundancia es un
engendramiento [...] de los eones.
They were forever in thought, for the Father was like a thought and a place for them. When their
generations had been established, the one who is completely in control wished to lay hold of
and to bring forth that which was deficient in the [...] and he brought forth those [...] him. But
since he is as he is, he is a spring, which is not diminished by the water which abundantly flows
from it. While they were in the Father's thought, that is, in the hidden depth, the depth knew
them, but they were unable to know the depth in which they were; nor was it possible for them
to know themselves, nor for them to know anything else. That is, they were with the Father; they
did not exist for themselves. Rather, they only had existence in the manner of a seed, so that it
has been discovered that they existed like a fetus. Like the word he begot them, subsisting
spermatically, and the ones whom he was to beget had not yet come into being from him. The
one who first thought of them, the Father, - not only so that they might exist for him, but also that
they might exist for themselves as well, that they might then exist in his thought as mental
substance and that they might exist for themselves too, - sowed a thought like a spermatic
seed. Now, in order that they might know what exists for them, he graciously granted the initial
form, while in order that they might recognize who is the Father who exists for them, he gave
them the name "Father" by means of a voice proclaiming to them that what exists, exists
through that name, which they have by virtue of the fact that they came into being, because the
exaltation, which has escaped their notice, is in the name.

Estaban siempre en el pensamiento, porque el Padre era como un pensamiento y un


lugar para ellos. Cuando se haban establecido sus generaciones, el que est
completamente en control deseaba tomar posesin de y para dar a luz lo que era
deficiente en el [...] y l sac a [...] l. Pero ya que l es como es, l es una fuente, que
no se ve disminuida por el agua que fluye en abundancia de ella. Mientras estaban en el
pensamiento del Padre, es decir, en la profundidad oculta, la profundidad los conoca,
pero eran incapaces de conocer la profundidad en que se encontraban; ni era posible que
ellos se conocieran a s mismos, ni por ellos saber nada ms. Es decir, que estaban con
el Padre; no existen por s mismos. Ms bien, slo tenan existencia en la forma de una
semilla, por lo que se ha descubierto que existan como un feto. Al igual que la palabra
que les engendr, subsistiendo espermaticamente, y aquellos a quienes l iba a
engendrar an no haba llegado a ser de l. El que primero pens en ellos, el Padre, - no
slo para que pudieran existir para l, sino tambin que puede existir por s mismos, as,

que luego podran existir en su pensamiento como sustancia mental y que podra existir
para ellos tambin, - sembr un pensamiento como una semilla espermtico. Ahora, con
el fin de que supieran ue existen por ellos, concedi amablemente la forma inicial,
mientras que con el fin de que pudieran reconocer quin es el Padre que existe para
ellos, les dio el nombre de "Padre" por medio de una voz proclamando a ellos que lo
que existe, existe a travs de ese nombre, que tienen en virtud del hecho de que ellos
llegaron a existir, porque la exaltacin, que se ha escapado de su aviso, est en el
nombre.
The infant, while in the form of a fetus has enough for itself, before ever seeing the one who
sowed it. Therefore, they had the sole task of searching for him, realizing that he exists, ever
wishing to find out what exists. Since, however, the perfect Father is good, just as he did not
hear them at all so that they would exist (only) in his thought, but rather granted that they, too,
might come into being, so also will he give them grace to know what exists, that is, the one who
knows himself eternally, [...] form to know what exists, just as people are begotten in this place:
when they are born, they are in the light, so that they see those who have begotten them.

El infante, mientras en la forma de un feto tiene suficiente por s mismo, antes de volver
a ver a la persona que lo sembr. Por lo tanto, tenan la nica tarea de la bsqueda de l,
dndose cuenta de que existe, cada vez que deseen descubrir lo que existe. Dado que,
sin embargo, el Padre perfecto es bueno, igual el no los oy en absoluto para que
pudieran existir (slo) en su pensamiento, sino ms bien garantiz que ellos tambin
puedan llegar a ser, por lo que tambin los dejar la gracia de saber lo que existe, es
decir, el que se conoce a s mismo eternamente, [...] forma de conocer lo que existe, al
igual que las personas son engendrados en este lugar: cuando nacen, son a la luz, para
que vean a los que han engendrado ellos.
The Father brought forth everything, like a little child, like a drop from a spring, like a blossom
from a vine, like a flower, like a <planting> [...], in need of gaining nourishment and growth and
faultlessness. He withheld it for a time. He who had thought of it from the very beginning,
possessed it from the very beginning, and saw it, but he closed it off to those who first came
from him. (He did this,) not out of envy, but in order that the aeons might not receive their
faultlessness from the very beginning and might not exalt themselves to the glory, to the Father,
and might think that from themselves alone they have this. But just as he wished to grant that
they might come into being, so too, in order that they might come into being as faultless ones,
when he wished, he gave them the perfect idea of beneficence toward them.

El Padre dio a luz a todo, como un nio pequeo, como una gota de un manantial, como
una flor de una vid, como una flor, como un <plantacin> [...], en la necesidad de
obtener el alimento y el crecimiento y la impecabilidad. l lo retuvo durante un tiempo.
l, que haba pensado en ello desde el principio, lo posea desde el principio, y lo vio,
pero lo cerr fuera de aquellos que llegaron por primera vez a partir de l. (El lo hizo,)
no por envidia, sino para que los seres no pudieran recibir su impecabilidad desde el
principio y pudieran no exaltarse a s mismos a la gloria, con el Padre, y pudieran pensar
que a partir de ellos solos tenian esto. Pero as como l deseaba conceder para que
alcanzasen a ser, as tambin, con el fin de que pudieran llegar a existir como los
intachables, cuando el quera, les dio la idea perfecta de la beneficencia hacia ellos.
The one whom he raised up as a light for those who came from himself, the one from whom
they take their name, he is the Son, who is full, complete and faultless. He brought him forth
mingled with what came forth from him [...] partaking of the [...] the Totality, in accordance with
[...] by which each one can receive him for himself, though such was not his greatness before
he was received by it. Rather, he exists by himself. As for the parts in which he exists in his own
manner and form and greatness, it is possible for <them> to see him and speak about that

which they know of him, since they wear him while he wears them, because it is possible for
them to comprehend him. He, however, is as he is, incomparable. In order that the Father might
receive honor from each one and reveal himself, even in his ineffability, hidden, and invisible,
they marvel at him mentally. Therefore, the greatness of his loftiness consists in the fact that
they speak about him and see him. He becomes manifest, so that he may be hymned because
of the abundance of his sweetness, with the grace of <...>. And just as the admirations of the
silences are eternal generations and they are mental offspring, so too the dispositions of the
word are spiritual emanations. Both of them admirations and dispositions, since they belong to a
word, are seeds and thoughts of his offspring, and roots which live forever, appearing to be
offspring which have come forth from themselves, being minds and spiritual offspring to the
glory of the Father.

El uno al cual resucit como una luz por los que vinieron de s mismo, del uno de los
que ellos toman su nombre, l es el Hijo, que es lleno, completo e intachable. l lo trajo
mezclado con los que salieron de l [...] participar de la [...] la Totalidad, de
conformidad con [...] por el cual cada uno puede recibirlo por el mismo, aunque tal no
era su grandeza antes de ser recibida por l. Ms bien, el existe por s mismo. En cuanto
a las partes en la que existe en su propia manera y forma y grandeza, es posible para
<ellos> verlo y hablar acerca de lo que saben de l, ya que ellos lo usan mientras l los
usa, ya que es posible para ellos comprender a l. l, sin embargo, es como es,
incomparable. Con el fin de que el Padre podra recibir el honor de cada uno y revelarse
a s mismo, incluso en su inefabilidad, oculta e invisible, ellos se maravillan en l
mentalmente. Por lo tanto, la grandeza de su sublimidad consiste en el hecho de que
hablan sobre l y lo ven. l se pone de manifiesto, de manera que pueda ser cantado
debido a la abundancia de su dulzura, con la gracia de <...>. Y as como las
admiraciones de los silencios son generaciones eternas y son descendientes mentales,
as tambin las disposiciones de la palabra son emanaciones espirituales. Ambos
admiraciones y disposiciones, ya que pertenecen a una palabra, son semillas y
pensamientos de su descendencia, y las races que viven para siempre, que parecen ser
los hijos que han nacido de ellos mismos, siendo las mentes y los hijos espirituales por
la gloria del Padre .
There is no need for voice and spirit, mind and word, because there is no need to work at that
which they desire to do, but on the pattern by which he was existing, so are those who have
come forth from him, begetting everything which they desire. And the one whom they conceive
of, and whom they speak about, and the one toward whom they move, and the one in whom
they are, and the one whom they hymn, thereby glorifying him, he has sons. For this is their
procreative power, like those from whom they have come, according to their mutual assistance,
since they assist one another like the unbegotten ones.

No hay necesidad de que la voz y el espritu, la mente y la palabra, porque no hay


necesidad de trabajar en lo que desean hacer, sino en el patrn por el cual existe, as
estn aquellos que han salido de l, engendrando todo lo que ellos desean. Y que ellos
conciben, y los que hablan, y el uno hacia el cual se mueven, y en el que ellos son, y
aquel a quien cantan, glorificandolo con ello, l tiene hijos. Porque esta es su poder de
procreacin, como de aquellos de los cuales han venido, de acuerdo con su asistencia
mutua, ya que se ayudan unos a otros como los no engendrado.
The Father, in accordance with his exalted position over the Totalities, being an unknown and
incomprehensible one, has such greatness and magnitude, that, if he had revealed himself
suddenly, quickly, to all the exalted ones among the aeons who had come forth from him, they
would have perished. Therefore, he withheld his power and his inexhaustibility within that in
which he is. He is ineffable and unnameable and exalted above every mind and every word.
This one, however, stretched himself out and it was that which he stretched out which gave a

foundation and a space and a dwelling place for the universe, a name of his being "the one
through whom," since he is Father of the All, out of his laboring for those who exist, having sown
into their thought that they might seek after him. The abundance of their [...] consists in the fact
that they understand that he exists and in the fact that they ask what it is that was existing. This
one was given to them for enjoyment and nourishment and joy and an abundance of
illumination, which consists in his fellow laboring, his knowledge and his mingling with them, that
is, the one who is called and is, in fact, the Son, since he is the Totalities and the one of whom
they know both who he is and that it is he who clothes. This is the one who is called "Son" and
the one of whom they understand that he exists and they were seeking after him. This is the one
who exists as Father and (as) the one about whom they cannot speak, and the one of whom
they do not conceive. This is the one who first came into being.

El Padre, de acuerdo con su posicin exaltada en las Totalidades, siendo un desconocido


e incomprensible, tiene tanta grandeza y magnitud, que, si se hubiera revelado a s
mismo de repente, de forma rpida, a todos los exaltados entre los seres que haban
salido de l, habra perecido. Por lo tanto, l retuvo su poder y su inagotabilidad dentro
de lo que l es. l es inefable e innombrable y exaltado por encima de todas las mentes
y de cada palabra. l, sin embargo, se estir y fue lo que se haba extendido con lo que
dio base y un espacio y una morada para el universo, un nombre de su ser "el uno a
travs de los cuales," ya que l es el Padre del Todo, de su trabajo de parto por aquello
que existe, despus de haber sembrado en su pensamiento es que podran buscar
despus de l. La abundancia de su [...] consiste en el hecho de que entienden que l
existe y en el hecho de que preguntan qu es lo que estaba existiendo. ste fue dado a
ellos para el disfrute y el alimento y la alegra y la abundancia de la iluminacin, que
consiste en su compaero de parto, su conocimiento y su mezcla con ellos, es decir, el
que se llama y es, de hecho, el Hijo, ya que l es la Totalidad y el de que ellos saben
tanto de quin es y que es l quien viste. Este es el que se llama "Hijo" y el de ellos
entienden que l existe y que estaban buscando despus de l. Este es el que existe
como Padre y (como) el de los que no pueden hablar, y el de los que no conciben. Este
es el primero que lleg a existir.
It is impossible for anyone to conceive of him or think of him. Or can anyone approach there,
toward the exalted one, toward the preexistent in the proper sense? But all the names
conceived or spoken about him are presented in honor, as a trace of him, according to the
ability of each one of those who glorify him. Now he who arose from him when he stretched
himself out for begetting and for knowledge on the part of the Totalities, he [...] all of the names,
without falsification, and he is, in the proper sense, the sole first one, the man of the Father, that
is, the one whom I call
the form of the formless,
the body of the bodiless,
the face of the invisible,
the word of the unutterable,
the mind of the inconceivable,
the fountain which flowed from him,
the root of those who are planted,
and the god of those who exist,
the light of those whom he illumines,
the love of those whom he loved,
the providence of those for whom he providentially cares,
the wisdom of those whom he made wise,
the power of those to whom he gives power,
the assembly of those whom he assembles to him,
the revelation of the things which are sought after,
the eye of those who see,
the breath of those who breathe,

the life of those who live,


the unity of those who are mixed with the Totalities.

Es imposible que alguien pueda concebir de l o de pensar en l. O puede


acercarse a nadie all, hacia el exaltado, hacia la preexistencia en el sentido
apropiado? Pero todos los nombres concebidos o hablado acerca de l se
presentan en honor, como un rastro de l, segn la capacidad de cada uno de los
que lo glorifica. Y el que surgi de l cuando se estir para engendrar y para el
conocimiento por parte de las Totalidades, l [...] todos los nombres, sin
falsedad, y que es, en el sentido apropiado, el nico primero, el hombre del
Padre, es decir, aquel a quien yo llamo:
la forma de lo informe,
el cuerpo de lo sin cuerpo,
la cara de lo invisible,
la palabra de lo indecible,
la mente de lo inconcebible,
la fuente que manaba de l,
la raz de los que son plantados,
y el dios de los que existen,
la luz de los que l ilumina,
el amor de aquellos a los que amaba,
la providencia de aquellos por los que se preocupa providencialmente,
la sabidura de los que l hace sabio,
el poder de aquellos a los que da poder,
la asamblea de los que se reunen a l,
la revelacin de las cosas que son buscadas,
el ojo de los que ven,
el aliento de los que respiran,
la vida de los que viven,
la unidad de los que se mezclan con las Totalidades.
All of them exist in the single one, as he clothes himself completely and by his single name he is
never called. And in this unique way they are equally the single one and the Totalities. He is
neither divided as a body, nor is he separated into the names which he has received, (so that)
he is one thing in this way and another in another way. Also, neither does he change in [...], nor
does he turn into the names which he thinks of, and become now this, now something else, this
thing now being one thing and, at another time, something else, but rather he is wholly himself
to the uttermost. He is each and every one of the Totalities forever at the same time. He is what
all of them are. He brought the Father to the Totalities. He also is the Totalities, for he is the one
who is knowledge for himself and he is each one of the properties. He has the powers and he is
beyond all that which he knows, while seeing himself in himself completely and having a Son
and form. Therefore, his powers and properties are innumerable and inaudible, because of the
begetting by which he begets them. Innumerable and indivisible are the begettings of his words,
and his commands and his Totalities. He knows them, which things he himself is, since they are
in the single name, and are all speaking in it. And he brings (them) forth, in order that it might be
discovered that they exist according to their individual properties in a unified way. And he did not
reveal the multitude to the Totalities at once nor did he reveal his equality to those who had
come forth from him.
Todos ellos existen en el uno, as l se viste por completo y por su nico nombre el nunca se
llama. Y de esta manera nica son igualmente el uno y las Totalidades. l ni se divide como un
cuerpo, ni se le separa en los nombres que ha recibido, (para que) l es una cosa de esta
manera y otro de otra manera. Adems, tampoco se cambia en [...], ni se convierten en los
nombres que l piensa de, y convertirse ahora esto, ahora algo ms, esta cosa de ser ahora
una cosa y, en otro momento, otra cosa, pero ms bien l es totalmente a s mismo hasta el
extremo. l es todos y cada uno de las Totalidades siempre al mismo tiempo. l es lo que todos

ellos son. l trajo el Padre a las Totalidades. l tambin es las Totalidades, porque l es el
conocimiento de s mismo y que es cada una de las propiedades. l tiene los poderes y l est
ms all de todo lo que l sabe, mientras viendose a s mismo en s mismo por completo y
tener un Hijo y la forma. Por lo tanto, sus poderes y propiedades son innumerables e
inaudibles, a causa de la procreacin por la que el engendra. Innumerables e indivisible son lo
engendrado de sus palabras, y sus mandamientos y sus Totalidades. l los conoce, que las
cosas que l mismo es, ya que estn en el nombre nico, y todas estn habladas en el mismo.
Y l trae (a ellas), con el fin de que podra ser descubierto que existen en funcin de sus
propiedades individuales de una manera unificada. Y l no revel la multitud de las Totalidades
a la vez ni tampoco revel su igualdad, a los que haban salido de l.
5. Aeonic Life
All those who came forth from him <who> are the aeons of the aeons, being emanations and
offspring of <his> procreative nature, they too, in their procreative nature, have <given> glory to
the Father, as he was the cause of their establishment. This is what we said previously, namely
that he creates the aeons as roots and springs and fathers, and that he is the one to whom they
give glory. They have begotten, for he has knowledge and wisdom and the Totalities knew that it
is from knowledge and wisdom that they have come forth. They would have brought forth a
seeming honor: "The Father is the one who is the Totalities," if the aeons had risen up to give
honor individually. Therefore, in the song of glorification and in the power of the unity of him
from whom they have come, they were drawn into a mingling and a combination and a unity
with one another. They offered glory worthy of the Father from the pleromatic congregation,
which is a single representation although many, because it was brought forth as a glory for the
single one and because they came forth toward the one who is himself the Totalities. Now, this
was a praise [...] the one who brought forth the Totalities, being a first-fruit of the immortals and
an eternal one, because, having come forth from the living aeons, being perfect and full
because of the one who is perfect and full, it left full and perfect those who have given glory in a
perfect way because of the fellowship. For, like the faultless Father, when he is glorified he also
hears the glory which glorifies him, so as to make them manifest as that which he is.

5. La vida Aeonic
Todos los que salieron de l <que> son los eones de los eones, siendo emanaciones y
descendencia de <su> naturaleza procreadora, ellos tambin, en su naturaleza
procreadora, han <dado> gloria al Padre, como l era la causa de su establecimiento.
Esto es lo que hemos dicho anteriormente, a saber, que crea los eones como races y
manantiales y los padres, y que a l es el nico quien le dan gloria. Han engendrado,
porque tiene el conocimiento y la sabidura y las Totalidades saben que es a partir del
conocimiento y la sabidura que han salido. Habran sacado un gran honor aparente: "El
Padre es el que es las Totalidades," si los eones han subido para honrarlo
individualmente. Por lo tanto, en el canto de exaltacin y en el poder de la unidad de el
de quien ellos han venido, se vieron envueltos en una mezcla y una combinacin y una
unidad entre s. Ofrecieron gloria digna del Padre de la congregacin pleromtico, que
es una representacin nica aunque muchas, debido a que se dio a luz hacia el que es el
mismo las Totalidades. Ahora, esto era una alabanza [...] del que sac los Totalidades,
siendo un primer fruto de los inmortales y uno eterno, porque, despus de haber salido
de los eones de vida, siendo perfecta y completa debido a quien es perfecto y completo,
dej pleno y perfecto a los que han dado gloria en una perfecta manera debido de la
hermandad. Porque, como el Padre impecable, cuando l es glorificado l tambin
escucha la gloria que le glorifica, a fin de que ellos se manifiesten como lo que l es.
The cause of the second honor which accrued to them is that which was returned to them from
the Father when they had known the grace by which they bore fruit with one another because of
the Father. As a result, just as they <were> brought forth in glory for the Father, so too in order
to appear perfect, they appeared acting by giving glory.

La causa del segundo honor que devenga a ellos es lo que fue devuelto a ellos del Padre
cuando ellos haban conocido la gracia por la que dieron sus frutos entre s por el Padre.
Como resultado, al igual que <fueron> traidos en gloria por el Padre, as tambin en
orden de parecer perfectos, parecan actuar dando gloria.
They were fathers of the third glory according to the independence and the power which was
begotten with them, since each one of them individually does not exist so as to give glory in a
unitary way to him whom he loves.

Eran padres de la tercera gloria de acuerdo con la independencia y el poder que fueron
engendrado con ellos, ya que cada uno de ellos individualmente no existe con el fin de
dar la gloria de una manera unitaria a l a quien ama.
They are the first and the second and thus both of them are perfect and full, for they are
manifestations of the Father who is perfect and full, as well as of those who came forth, who are
perfect by the fact that they glorify the perfect one. The fruit of the third, however, consists of
honors of the will of each one of the aeons, and each one of the properties. The Father has
power. It exists fully, perfect in the thought which is a product of agreement, since it is a product
of the individuality of the aeons. It is this which he loves and over which he has power, as it
gives glory to the Father by means of it.

Ellos son el primero y el segundo y por lo tanto ambos son perfecto y completo, porque
son manifestaciones del Padre, que es perfecto y completo, as como de los que salieron,
que son perfectos por el hecho de que glorifican al perfecto Uno. El fruto de la tercera,
sin embargo, consiste en honor de la voluntad de cada uno de los eones, y cada una de
las propiedades. El Padre tiene poder. Existe plena, perfecta en el pensamiento que es un
producto de acuerdo, ya que es un producto de la individualidad de los eones. Esto es lo
que l ama y sobre el que tiene poder, ya que da gloria al Padre por medio de l.
For this reason, they are minds of minds, which are found to be words of words, elders of
elders, degrees of degrees, which are exalted above one another. Each one of those who give
glory has his place and his exaltation and his dwelling and his rest, which consists of the glory
which he brings forth.

Por esta razn, son mentes de mentes, que se encuentran para ser palabras de palabras,
ancianos de ancianos, grados de grados, los que son exaltados unos encima de los otros.
Cada uno de los que dan gloria tiene su lugar y su exaltacin y su morada y su reposo,
que consiste en la gloria que da a luz.
All those who glorify the Father have their begetting eternally, - they beget in the act of assisting
one another - since the emanations are limitless and immeasurable and since there is no envy
on the part of the Father toward those who came forth from him in regard to their begetting
something equal or similar to him, since he is the one who exists in the Totalities, begetting and
revealing himself. Whomever he wishes, he makes into a father, of whom he in fact is Father,
and a god, of whom he in fact is God, and he makes them the Totalities, whose entirety he is. In
the proper sense all the names which are great are kept there, these (names) which the angels
share, who have come into being in the cosmos along with the archons, although they do not
have any resemblance to the eternal beings.

Todos los que glorifican al Padre tienen su engendrado eternamente, - se engendran en


el acto de ayudarse entre s - ya que las emanaciones son ilimitadas e inconmensurable y
puesto que no hay envidia de parte del Padre para con los que salieron de l en lo que se
refiere a su engendrado algo igual o similar a l, ya que es el nico que existe en las
Totalidades, engendrando y revelndose a s mismo. Quien quiere, l lo hace un padre,

de quien en realidad es el Padre, y un dios, de quien en realidad es Dios, y l los hace


las Totalidades, cuya totalidad el es. En el sentido propio de todos los nombres que son
grandes se mantienen all, estos (nombres) que los ngeles comparten, que han venido a
la existencia en el cosmos, junto con los arcontes, a pesar de que no tienen ningn
parecido con los seres eternos.
The entire system of the aeons has a love and a longing for the perfect, complete discovery of
the Father and this is their unimpeded agreement. Though the Father reveals himself eternally,
he did not wish that they should know him, since he grants that he be conceived of in such a
way as to be sought for, while keeping to himself his unsearchable primordial being.

Todo el sistema de los eones tiene un amor y un anhelo por el perfecto y completo
descubrimiento del Padre, y este es su acuerdo sin trabas. Aunque el Padre se revela a s
mismo eternamente, no desea que lo deban saber, ya que l concede que el es concebido
de manera tal como para ser buscado, mientras se mantiene a s mismo como ser
primordial inescrutable.
It is he, the Father, who gave root impulses to the aeons, since they are places on the path
which leads toward him, as toward a school of behavior. He has extended to them faith in and
prayer to him whom they do not see; and a firm hope in him of whom they do not conceive; and
a fruitful love, which looks toward that which it does not see; and an acceptable understanding
of the eternal mind; and a blessing, which is riches and freedom; and a wisdom of the one who
desires the glory of the Father for <his> thought.

Es l, el Padre, que dio gran impulso a raz de los eones, ya que son lugares en el
camino que lleva hacia l, como hacia una escuela de conducta. l ha extendido a ellos
la fe y la oracin a l a quien no ven; y una firme esperanza en aquel que ellos no
conciben; y un amor fecundo, que mira hacia lo que no ven; y una comprensin
aceptable de la mente eterna; y una bendicin, que es la riqueza y la libertad; y una
sabidura de aquel que desea la gloria del Padre para <su> pensamiento.
It is by virtue of his will that the Father, the one who is exalted, is known, that is, (by virtue of)
the spirit which breathes in the Totalities and it gives them an idea of seeking after the unknown
one, just as one is drawn by a pleasant aroma to search for the thing from which the aroma
arises, since the aroma of the Father surpasses these ordinary ones. For his sweetness leaves
the aeons in ineffable pleasure and it gives them their idea of mingling with him who wants them
to know him in a united way and to assist one another in the spirit which is sown within them.
Though existing under a great weight, they are renewed in an inexpressible way, since it is
impossible for them to be separated from that in which they are set in an uncomprehending way,
because they will not speak, being silent about the Father's glory, about the one who has power
to speak, and yet they will take form from him. He revealed himself, though it is impossible to
speak of him. They have him, hidden in a thought, since from this one [...]. They are silent about
the way the Father is in his form and his nature and his greatness, while the aeons have
become worthy of knowing through his spirit that he is unnameable and incomprehensible. It is
through his spirit, which is the trace of the search for him, that he provides them the ability to
conceive of him and to speak about him.

Es en virtud de su voluntad que el Padre, el que est exaltado, es conocido, es decir, (en
virtud de) el espritu que respira en las Totalidades y les da una idea de buscar despus
de una incgnita, al igual que se ve impulsado por un agradable aroma para buscar la
cosa de la que surge el aroma, ya que el aroma del Padre supera estos ordinarios. Por su
dulzura deja los eones en el placer inefable y que les da su idea de mezclarse con l
quienes quieran conocerlo a l de manera unida y para ayudar a otros en el espritu que
se siembra dentro de ellos. Aunque existente con un gran peso, se renuevan de manera

indecible, ya que es imposible para ellos que puedan ser separados de aquel en el que se
establecen de forma incomprensible, porque no van a hablar, estando en silencio acerca
de la gloria del Padre, sobre el que tiene el poder de hablar, y sin embargo, van a tomar
forma a partir de l. l se revel a s mismo, a pesar de que es imposible hablar de l.
Ellos tienen a l, escondido en un pensamiento, ya que desde este [...]. Permanecen en
silencio acerca de la forma en que el Padre est en su forma y su naturaleza y su
grandeza, mientras que los eones se han convertido en digno de saber a travs de su
espritu que es innombrable e incomprensible. Es a travs de su espritu, que es la traza
de la bsqueda de l, que les proporciona la capacidad de concebirlo a l y hablar de l.
Each one of the aeons is a name, <that is>, each of the properties and powers of the Father,
since he exists in many names, which are intermingled and harmonious with one another. It is
possible to speak of him because of the wealth of speech, just as the Father is a single name,
because he is a unity, yet is innumerable in his properties and names.

Cada uno de los eones es un nombre, <esto es>, cada una de las propiedades y poderes
del Padre, ya que existe en muchos nombres, que se entremezclan y son armoniosos con
los dems. Es posible hablar de l a causa de la riqueza de expresin, as como el Padre
es un solo nombre, porque l es una unidad, sin embargo es innumerable en sus
propiedades y nombres.
The emanation of the Totalities, which exist from the one who exists, did not occur according to
a separation from one another, as something cast off from the one who begets them. Rather,
their begetting is like a process of extension, as the Father extends himself to those whom he
loves, so that those who have come forth from him might become him as well.

La emanacin de las Totalidades, que existen desde que el existe, no se produjo de


acuerdo con una separacin entre s, como algo desechado desde el que los engendra.
Ms bien, su engendramiento es como un proceso de extensin, como el Padre se
extiende a s mismo a los que ama, para que los que han salido de l podran convertirse
en l tambin.
Just as the present aeon, though a unity, is divided by units of time and units of time are divided
into years and years are divided into seasons and seasons into months, and months into days,
and days into hours, and hours into moments, so too the aeon of the Truth, since it is a unity
and multiplicity, receives honor in the small and the great names according to the power of each
to grasp it - by way of analogy - like a spring which is what it is, yet flows into streams and lakes
and canals and branches, or like a root spread out beneath trees and branches with its fruit, or
like a human body, which is partitioned in an indivisible way into members of members, primary
members and secondary, great and small.

As como el presente en, aunque una unidad, se divide en unidades de tiempo y


unidades de tiempo se dividen en aos y aos se dividen estaciones y estaciones en
meses, y los meses en das, y los das en horas y horas en momentos, as tambin el en
de la Verdad, ya que es una unidad y multiplicidad, recibe honor en los nombres
pequeos y grandes de acuerdo a la potencia de cada uno de captarlo - por analoga como una fuente que es lo que es, sin embargo, fluye en arroyos y lagos y canales y
brazos, o como una raz se extiende debajo de los rboles y las ramas con su fruto, o
como un cuerpo humano, que est dividido de forma indivisible en los miembros de los
miembros, los miembros primarios y secundarios, grandes y pequeos .
6. The Imperfect Begetting by the Logos

The aeons have brought themselves forth in accord with the third fruit by the freedom of the will
and by the wisdom with which he favored them for their thought. They do not wish to give honor
with that which is from an agreement, though it was produced for words of praise for each of the
Pleromas. Nor do they wish to give honor with the Totality. Nor do they wish (to do so) with
anyone else who was originally above the depth of that one, or (above) his place, except,
however, for the one who exists in an exalted name and in the exalted place, and only if he
receives from the one who wished (to give honor), and takes it to him(self) for the one above
him, and (only if) he begets him(self), so to speak, himself, and, through that one, begets
him(self) along with that which he is, and himself becomes renewed along with the one who
came upon him, by his brother, and sees him and entreats him about the matter, namely, he
who wished to ascend to him.

6. El Imperfecto engendramiento por el Logos


Los eones han trado ellos mismos sucesivamente de acuerdo con el tercer fruto por la
libertad de la voluntad y la sabidura con el que los favorece a ellos por su pensamiento.
Ellos no desean honrar con esto lo que es una forma de acuerdo, a pesar de que fue
producido por palabras de elogio por cada uno de los Pleromas. Tampoco desean honrar
con la Totalidad. Tampoco quieren (hacerlo) con cualquier otra persona que estuvo
originalmente encima de la profundidad de aquel, o (arriba) de su lugar, excepto, sin
embargo, por el que existe en un elevado nombre y en el lugar exaltado, y slo si recibe
de aquel que deseaba (para dar honor), y se lo lleva a l (mismo) para el que est por
encima de l, y (solo si) el engendra a el(mismo), por as decirlo, el mismo, y, a travs
de este, engendra a l(mismo) junto con lo que l es, y l mismo se convierte en
renovado junto con el que vino sobre l, por su hermano, y lo ve y le suplica sobre la
materia, a saber, el que deseaba ascender a l .
So that it might be in this way, the one who wished to give honor does not say anything to him
about this, except only that there is a limit to speech set in the Pleroma, so that they are silent
about the incomprehensibility of the Father, but they speak about the one who wishes to
comprehend him. It came to one of the aeons that he should attempt to grasp the
incomprehensibility and give glory to it and especially to the ineffability of the Father. Since he is
a Logos of the unity, he is one, though he is not from the agreement of the Totalities, nor from
him who brought them forth, namely, the one who brought forth the Totality, the Father.

As que puede ser que sea de esta manera, el que ha querido dar el honor no le dijo nada
acerca de esto, con la nica excepcin de que hay un lmite para hablar establecido en el
Pleroma, por lo que estn en silencio acerca de la incomprensibilidad del Padre , pero
hablan sobre el que quiera comprenderlo. Lleg a uno de los eones que l debe intentar
comprender lo incomprensible y glorifiquen a l y especialmente a la inefabilidad del
Padre. Puesto que l es un Logos de la unidad, l es uno, aunque no es del acuerdo de
las Totalidades, ni de quien los sac, a saber, el que dio a luz a la Totalidad, el Padre.
This aeon was among those to whom was given wisdom, so that he could become pre-existent
in each one's thought. By that which he wills, will they be produced. Therefore, he received a
wise nature in order to examine the hidden basis, since he is a wise fruit; for, the free will which
was begotten with the Totalities was a cause for this one, such as to make him do what he
desired, with no one to restrain him.

Este en estaba entre aquellos a los que se le dio sabidura, para que pudiera llegar a ser
pre-existente en el pensamiento de cada uno. Por lo que l quiere, van a ser producidos.
Por lo tanto, recibi una sabia naturaleza con el fin de examinar la base oculta, ya que es

una fruta sabia; para, el libre albedro que fue engendrado con la Totalidades era motivo
de ste, como para hacer que haga lo que desea, sin nadie que lo restrinja.
The intent, then, of the Logos, who is this one, was good. When he had come forth, he gave
glory to the Father, even if it led to something beyond possibility, since he had wanted to bring
forth one who is perfect, from an agreement in which he had not been, and without having the
command.

La intencin, entonces, del Logos, que es sta, era bueno. Cuando hubo salido, le dio
gloria al Padre, aunque dio lugar a algo ms all de la posibilidad, ya que l haba
querido traer uno que es perfecto, de un acuerdo en el que no haba estado, y sin tener el
mando.
This aeon was last to have <been> brought forth by mutual assistance, and he was small in
magnitude. And before he begot anything else for the glory of the will and in agreement with the
Totalities, he acted, magnanimously, from an abundant love, and set out toward that which
surrounds the perfect glory, for it was not without the will of the Father that the Logos was
produced, which is to say, not without it will he go forth. But he, the Father, had brought him
forth for those about whom he knew that it was fitting that they should come into being.

Este en fue el ltimo en haber <estado> sido nacido por la asistencia mutua, y l era de
pequea magnitud. Y antes de que engendr a cualquier otra cosa para la gloria de la
voluntad y de acuerdo con las Totalidades, actu, magnnimamente, de un amor
abundante, y se dirigi hacia lo que rodea la gloria perfecta, porque no era sin la
voluntad del Padre que el Logos se produjo, es decir, no sin ella se ha de ir adelante.
Pero l, el Padre, le haba dado a luz a aquellos de los que l saba que era apropiado
para que viniesen a la existencia.
The Father and the Totalities drew away from him, so that the limit which the Father had set
might be established - for it is not from grasping the incomprehensibility but by the will of the
Father, - and furthermore, (they withdrew) so that the things which have come to be might
become an organization which would come into being. If it were to come, it would not come into
being by the manifestation of the Pleroma. Therefore, it is not fitting to criticize the movement
which is the Logos, but it is fitting that we should say about the movement of the Logos that it is
a cause of an organization which has been destined to come about.

El Padre y las Totalidades se apartaron de l, por lo que el lmite que el Padre haba
puesto podra establecerse - pues no es de comprender lo incomprensible, sino por la
voluntad del Padre, - y adems, (se retiraron) para que el cosas que han llegado a ser
podran convertirse en una organizacin que entrara en ser. Si fuera a venir, no vendra
a la existencia por la manifestacin del Pleroma. Por lo tanto, no es apropiado criticar el
movimiento que es el Logos, pero es conveniente que debemos decir sobre el
movimiento del Logos que es una de las causas de una organizacin que se ha destinado
a suceder.
The Logos himself caused it to happen, being complete and unitary, for the glory of the Father,
whom he desired, and (he did so) being content with it, but those whom he wished to take hold
of firmly he begot in shadows and copies and likenesses. For, he was not able to bear the sight
of the light, but he looked into the depth and he doubted. Out of this there was a division - he
became deeply troubled - and a turning away because of his self-doubt and division,
forgetfulness and ignorance of himself and <of that> which is.
El Logos mismo caus que sucediera, siendo completo y unitario, para la gloria del Padre, que
l quiso, y (lo hizo) estar contento con ella, pero a los que l deseaba apoderarse de firme el

los engendr en sombras y copias y semejanzas. Porque l no era capaz de soportar la visin
de la luz, pero l mir a la profundidad y el dud. Fuera de esto, hubo una divisin - el se
convirti profundamente preocupado - y abandono a causa de su falta de confianza y divisin,
el olvido y la ignorancia de s mismo y <de que> que es.
His self-exaltation and his expectation of comprehending the incomprehensible became firm for
him and was in him. But the sicknesses followed him when he went beyond himself, having
come into being from self-doubt, namely from the fact that he did not <reach the attainment of>
the glories of the Father, the one whose exalted status is among things unlimited. This one did
not attain him, for he did not receive him.

Su auto-exaltacin y su expectativa de comprender lo incomprensible se convirtieron en


firme para l y estaba en l. Pero las enfermedades lo siguieron cuando l fue ms all
de s mismo, despus de haber llegado a existir la duda de s mismo, es decir, del hecho
de que l no <alcanzara el logro de> las glorias del Padre, el que tiene la reputacin
Exaltado est entre las cosas ilimitadas. ste no lo obtiene a l, porque no lo recibi.
The one whom he himself brought forth as a unitary aeon rushed up to that which is his and this
kin of his in the Pleroma abandoned him who came to be in the defect along with those who had
come forth from him in an imaginary way, since they are not his.

Aquel a quien l mismo dio a luz como un en unitaria corri hasta lo que es suyo y su
pariente suyo en el Pleroma lo abandon, que lleg a estar en defecto junto con los que
haban salido de l de una manera imaginaria, ya que que ellos no son suyos.
When he who produced himself as perfect actually did bring himself forth, he became weak like
a female nature which has abandoned its virile counterpart.

Cuando el que se produce a s mismo como perfecto realmente hizo traerse a simismo,
el se debilit como una naturaleza femenina que ha abandonado su contraparte viril.
From that which was deficient in itself there came those things which came into being from his
thought and his arrogance, but from that which is perfect in him he left it and raised himself up
to those who are his. He was in the Pleroma as a remembrance for him so that he would be
saved from his arrogance.

De lo que era deficiente en s mismo llegaron aquellas cosas que vinieron a la existencia
de su pensamiento y de su arrogancia, pero de lo que es perfecto en l, l lo dej y se
incorpor a los que son suyos. l estaba en el Pleroma como un recuerdo para l de
modo que l se salvara de su arrogancia.
The one who ran on high and the one who drew him to himself were not barren, but in bringing
forth a fruit in the Pleroma, they upset those who were in the defect.

El que corri a lo alto y el que lo atrajo hacia s mismo no eran estriles, sino en dar a
luz un fruto en el Pleroma, trastornaron los que estaban en el defecto.
Like the Pleromas are the things which came into being from the arrogant thought, which are
their (the Pleromas') likenesses, copies, shadows, and phantasms, lacking reason and the light,
these which belong to the vain thought, since they are not products of anything. Therefore, their
end will be like their beginning: from that which did not exist (they are) to return once again to
that which will not be. It is they, however, by themselves who are greater, more powerful, and
more honored than the names which are given to them, which are their shadows. In the manner
of a reflection are they beautiful. For the face of the copy normally takes its beauty from that of
which it is a copy.

Al igual que los Pleromas son las cosas que vinieron a la existencia del pensamiento
arrogante, que son sus (la Pleromas ') semejanzas, copias, sombras y fantasmas, que
carecen de razn y de luz, estos que pertenecen al pensamiento vano, ya que no son
productos de cualquier cosa. Por lo tanto, su final ser como su principio: de la que no
exista (son) para regresar una vez ms a lo que no ser. Son ellos, sin embargo, por s
mismos, que son mayores, ms potente y ms honrado que los nombres que se dan a
ellos, los que son sus sombras. En la forma de una reflexin que son hermoso. Porque la
cara de la copia normalmente toma su belleza desde la que se trata de una copia.
They thought of themselves that they are beings existing by themselves and are without a
source, since they do not see anything else existing before them. Therefore, they lived in
disobedience and acts of rebellion, without having humbled themselves before the one because
of whom they came into being.

Se consideraban que son seres existentes por s mismos y no tienen una fuente, ya que
no ven otra cosa existente delante de ellos. Por lo tanto, vivan en la desobediencia y
actos de rebelin, sin haberse humillado ante la causa por la cual llegaron a existir.
They wanted to command one another, overcoming one another in their vain ambition, while the
glory which they possess contains a cause of the system which was to be.

Queran mandar unos a los otros, la superacin de uno en otro en su vana ambicin,
mientras que la gloria que poseen contiene una causa del sistema que iba a ser.
They are likenesses of the things which are exalted. They were brought to a lust for power in
each one of them, according to the greatness of the name of which each is a shadow, each one
imagining that it is superior to his fellows.

Son retratos de las cosas que son exaltadas. Fueron llevados a un ansia de poder en cada
uno de ellos, segn la grandeza del nombre de los cuales cada uno es una sombra, cada
uno imagina que es superior a sus semejantes.
The thought of these others was not barren, but just like <those> of which they are shadows, all
that they thought about they have as potential sons; those of whom they thought they had as
offspring. Therefore, it happened that many offspring came forth from them, as fighters, as
warriors, as troublemakers, as apostates. They are disobedient beings, lovers of power. All the
other beings of this sort were brought forth from these.

La idea de estos otros no era estril, pero al igual que <aquellos> de los que forman
sombras, todo lo que pensaban acerca de que tienen como hijos potenciales; aquellos de
los que pensaron que tenan como descendencia. Por lo tanto, sucedi que muchos hijos
salieron de ellos, como combatientes, como guerreros, como problemticos, como
apstatas. Son seres desobedientes, amantes del poder. Todos los dems seres de este
tipo fueron llevados adelante de ellos.
7. The Conversion of the Logos
The Logos was a cause of those who came into being and he continued all the more to be at a
loss and he was astonished. Instead of perfection, he saw a defect; instead of unification, he
saw division; instead of stability, he saw disturbances; instead of rests, tumults. Neither was it
possible for him to make them cease from loving disturbance, nor was it possible for him to
destroy it. He was completely powerless, once his totality and his exaltation abandoned him.

Those who had come into being not knowing themselves both did not know the Pleromas from
which they came forth and did not know the one who was the cause of their existence.

7. La conversin del Logos


El Logos era una causa de los que vienen en ser y continu an ms a estar en una
prdida y el se qued asombrado. En lugar de la perfeccin, vio un defecto; en lugar de
la unificacin, vio la divisin; en lugar de estabilidad, vio disturbios; en lugar de
descansos, tumultos. Tampoco era posible para l hacer que cesen de perturbacin
amorosa, ni era posible para l para destruirlo.
Estaba completamente impotente, una vez que su totalidad y su exaltacin lo
abandonaron. Los que haban llegado no se conocan ellos mismos tanto que no saban
del Pleromas de donde salieron y no saba quien era la causa de su existencia.
The Logos, being in such unstable conditions, did not continue to bring forth anything like
emanations, the things which are in the Pleroma, the glories which exist for the honor of the
Father. Rather, he brought forth little weaklings, hindered) by the illnesses by which he too was
hindered. It was the likeness of the disposition which was a unity, that which was the cause of
the things which do not themselves exist from the first.

El Logos, siendo en tales condiciones inestable, no continu trayendo alguna cosa como
emanaciones, las cosas que estn en el Pleroma, las glorias que existen para el honor del
Padre. Ms bien, l dio a luz poco dbiles, obstaculizados) por las enfermedades por el
cual l tambin se vio obstaculizado. Era la imagen de la disposicin, que era una
unidad, lo que fue la causa de las cosas las cuales no existen por ellos mismos desde el
principio.
Until the one who brought forth into the defect these things which were thus in need, until he
judged those who came into being because of him contrary to reason - which is the judgment
which became a condemnation - he struggled against them unto destruction, that is, the ones
who struggled against the condemnation and whom the wrath pursues, while it (the wrath)
accepts and redeems (them) from their (false) opinion and apostasy, since from it is the
conversion which is also called "metanoia." The Logos turned to another opinion and another
thought. Having turned away from evil, he turned toward the good things. Following the
conversion came the thought of the things which exist and the prayer for the one who converted
himself to the good.
Hasta que el que dio a luz en el defecto de estas cosas que fueron as en necesidad, hasta que
el juzg a los que llegaron a existir a causa de l, contrarios a la razn - que es el juicio que se
convirti en una condenacin - luch contra ellos hasta la destruccin, que es , los que
lucharon contra la condenacin y a quienes la ira persigue, mientras que (la ira) acepta y
redime (ellos) desde su (falsa) opinin y apostasa, porque de ella es la conversin que tambin
se llama "metanoia". El Logos se volvi hacia otra opinin y otro pensamiento. Despus de
haber dado la espalda a la maldad, se volvi hacia las cosas buenas. Tras la conversin lleg
el pensamiento de las cosas que existen y la oracin por el que l mismo convirti a lo bueno.

The one who is in the Pleroma was what he first prayed to and remembered; then (he
remembered) his brothers individually and (yet) always with one another; then all of them
together; but before all of them, the Father. The prayer of the agreement was a help for him in
his own return and (in that of) the Totality, for a cause of his remembering those who have
existed from the first was his being remembered. This is the thought which calls out from afar,
bringing him back.

El que est en el Pleroma fue el que primero or y lo record; entonces (l record) sus
hermanos individualmente y (an) siempre uno con el otro; a continuacin, todos ellos
juntos; pero antes de todos ellos, el Padre. La oracin del acuerdo era una ayuda para l
en su propia declaracin y (en el de) la Totalidad, por una causa de su recordar a
aquellos que han existido desde el principio fue su ser recordado. Este es el pensamiento
que dice en voz alta desde lejos, trayendolo de vuelta.
All his prayer and remembering were numerous powers according to that limit. For there is
nothing barren in his thought.
Toda su oracin y recuerdos fueron numerosos poderes de acuerdo con ese lmite. Porque no
hay nada estril en su pensamiento.
The powers were good and were greater than those of the likeness. For those belonging to the
likeness also belong to a nature of falsehood. From an illusion of similarity and a thought of
arrogance has come about that which they became. And they originate from the thought which
first knew them.

Los poderes estaban bien y eran mayores que los de la imagen. Porque aquellos que
pertenecen a la semejanza tambin pertenecen a una naturaleza de falsedad. A partir de
una ilusin de similitud y un pensamiento de arrogancia se ha producido en lo que se
convirtieron. Y ellos se originan en el pensamiento que primero los conoca.
To what do the former beings pertain? They are like forgetfulness and heavy sleep; being like
those who dream troubled dreams, to whom sleep comes while they - those who dream - are
oppressed. The others are like some creatures of light for him, looking for the rising of the sun,
since it happened that they saw in him dreams which are truly sweet. It immediately put a stop
to the emanations of the thought. They did not any longer have their substance and also they
did not have honor any longer.

A qu se refieren los primeros seres? Son como el olvido y el sueo pesado; siendo
como los que suean sueos con problemas, a los que viene el sueo, mientras ellos los que suean - estn oprimidos. Los otros son como algunas criaturas de la luz para l,
en busca de la salida del sol, desde que sucedi que vio en l los sueos que son
realmente dulce. Inmediatamente se puso fin a las emanaciones del pensamiento. Ellos
no por ms tiempo tuvieron su sustancia y tambin no tuvieron ms honor.
Though he is not equal to those who pre-existed, if they were superior to the likenesses, it was
he alone through whom they were more exalted than those, for they are not from a good intent.

A pesar de que no es igual a los que pre-existieron, si fueran superiores a las


semejanzas, fue l solo a travs de los que se encontraban ms exaltado que aquellos,
porque ellos no son de una buena intencin.
It was not from the sickness which came into being that they were produced, from which is the
good intent, but (from) the one who sought after the pre-existent. Once he had prayed, he both
raised himself to the good and sowed in them a pre-disposition to seek and pray to the glorious
pre-existent one, and he sowed in them a thought about him and an idea, so that they should
think that something greater than themselves exists prior to them, although they did not
understand what it was. Begetting harmony and mutual love through that thought, they acted in
unity and unanimity, since from unity and from unanimity they have received their very being.

No fue de la enfermedad de la que llegaron a existir que ellos fueron producidos, desde
la cual es buena intencin, sino (desde) la persona que busc despus de la pre-

existencia. Una vez que el haba orado, el mismo se incorpor al bien y lo sembr en
ellos una predisposicin a buscar y orar a la gloriosa pre-existencia, y l sembr en ellos
un pensamiento acerca de l y una idea, por lo que deben pensar que algo ms grande
que ellos existe antes que ellos, aunque ellos no entendan lo que era. Engendrar la
armona y el amor mutuo a travs de ese pensamiento, ellos actuaron en la unidad y la
unanimidad, ya que desde la unidad y de la unanimidad ellos ya han recibido su propio
ser.
They were stronger than them in the lust for power, for they were more honored than the first
ones, who had been raised above them. Those had not humbled themselves. They thought
about themselves that they were beings originating from themselves alone and were without a
source. As they brought forth at first according to their own birth, the two orders assaulted one
another, fighting for command because of their manner of being. As a result, they were
submerged in forces and natures in accord with the condition of mutual assault, having lust for
power and all other things of this sort. It is from these that the vain love of glory draws all of
them to the desire of the lust for power, while none of them has the exalted thought nor
acknowledges it.

Ellos fueron ms fuertes que ellos en la codicia por poder, pues fueron ms honrados
que los primeros, que haban subido por encima de ellos. Aquellos no se haban
humillado ellos mismos. Ellos pensaron en s mismos como seres procedentes de ellos
solos y que no tenan una fuente. Como haban sacado al principio de acuerdo con su
propio nacimiento, las dos rdenes se agredieron mutuamente, luchando por mandato
debido a su manera de ser. Como resultado, ellos se sumergieron en las fuerzas y
naturalezas de acuerdo con la condicin de asalto mutuo, habiendo ambicionado de
poder y todas las dems cosas de este tipo. Es desde esto que el vano amor de la gloria
atrae todos ellos con el deseo de la ambicin de poder, mientras que ninguno de ellos
tiene exaltado pensamiento ni conocimiento.
The powers of this thought are prepared in the works of the pre-existent <ones>, those of which
they are the representations. For the order of those of this sort had mutual harmony, but it
fought against the order of those of the likeness, while the order of those of the likeness wages
war against the representations and acts against it alone, because of its wrath. From this it [...]
them [...] one another, many [...] necessity appointed them [...] and might prevail [...] was not a
multitude, [...] and their envy and their [...] and their wrath and violence and desire and
prevailing ignorance produce empty matters and powers of various sorts, mixed in great number
with one another; while the mind of the Logos, who was a cause of their begetting, was open to
a revelation of the hope which would come to him from above.

Los poderes de este pensamiento se preparan en las obras de los preexistentes <unos>,
aquellos de los cuales forman las representaciones. Para el orden de los de este tipo tuvo
armona mutua, pero luch contra el orden de los de la imagen, mientras que el orden de
los de la guerra asalariados de la semejanza contra las manifestaciones y actos en contra
de ella solo, debido a su ira. A partir de esto [...] ellos [...] entre s, muchos [...] la
necesidad les nombraba [...] y podra prevalecer [...] no era una multitud, [...] y su
envidia y su [...] y su ira y la violencia y el deseo y la ignorancia prevalente producen
asuntos vacos y poderes de varios tipos, mezcladas en gran nmero uno con el otro;
mientras que la mente del Logos, que era una de las causas de su engendramiento,
estaba abierta a una revelacin de la esperanza de que vendra a l desde arriba.

8. The Emanation of the Savior

The Logos which moved had the hope and the expectation of him who is exalted. As for those of
the shadow, he separated himself from them in every way, since they fight against him and are
not at all humble before him. He was content with the beings of the thought. And as for the one
who is set up in this way and who is within the exalted boundary, remembering the one who is
defective, the Logos brought him forth in an invisible way, among those who came into being
according to the thought, according to the one who was with them, until the light shone upon
him from above as a lifegiver, the one who was begotten by the thought of brotherly love of the
pre-existent Pleromas.

8. La emanacin del Salvador


El Logos que se mova tena la esperanza y la expectativa del que es exaltado. En
cuanto a los de la sombra, se separ de ellos en todos los sentidos, ya que lucharon
contra l y no son para nada humilde ante l. Estaba contento con los seres del
pensamiento. Y en cuanto a la persona que se crea de esta manera y que est dentro de
los lmites exaltado, recordando al que est defectuoso, el Logos lo sac de una manera
invisible, entre los que llegaron a existir de acuerdo con el pensamiento, de acuerdo con
el que estaba con ellos, hasta que la luz brill sobre l desde arriba como un dador de
vida, el que fue engendrado por el pensamiento de amor fraternal de la preexistente
pleromas.
The stumbling, which happened to the aeons of the Father of the Totalities who did not suffer,
was brought to them, as if it were their own, in a careful and non-malicious and immensely
sweet way. It was brought to the Totalities so that they might be instructed about the defect by
the single one, from whom alone they all received strength to eliminate the defects.

El tropiezo, lo que les pas a los eones del Padre de las Totalidades que no sufren, fue
trado a ellos, como si se tratara de su propia, de una manera cuidadosa y no maliciosa e
inmensamente dulce. Se seal a los Totalidades para que puedan ser instruidos sobre el
defecto por el unico, de quien solo todos ellos recibieron la fuerza para eliminar los
defectos.
The order which was his came into being from him who ran on high and that which brought itself
forth from him and from the entire perfection. The one who ran on high became for the one who
was defective an intercessor with the emanation of the aeons which had come into being in
accord with the things which exist. When he prayed to them, they consented joyously and
willingly, since they were in agreement, and with harmonious consent, to aid the defective one.
They gathered together, asking the Father with beneficent intent that there be aid from above,
from the Father, for his glory, since the defective one could not become perfect in any other way,
unless it was the will of the Pleroma of the Father, which he had drawn to himself, revealed, and
given to the defective one. Then from the harmony, in a joyous willingness which had come into
being, they brought forth the fruit, which was a begetting from the harmony, a unity, a
possession of the Totalities, revealing the countenance of the Father, of whom the aeons
thought as they gave glory and prayed for help for their brother with a wish in which the Father
counted himself with them. Thus, it was willingly and gladly that they bring forth the fruit. And he
made manifest the agreement of the revelation of his union with them, which is his beloved Son.
But the Son in whom the Totalities are pleased put himself on them as a garment, through which
he gave perfection to the defective one, and gave confirmation to those who are perfect, the one
who is properly called "Savior" and "the Redeemer" and "the Well-Pleasing one" and "the
Beloved," "the one to whom prayers have been offered" and "the Christ" and "the Light of those
appointed," in accordance with the ones from whom he was brought forth, since he has become
the names of the positions which were given to him. Yet, what other name may be applied to
him except "the Son," as we previously said, since he is the knowledge of the Father, whom he
wanted them to know?

El orden cual fue su venida en el ser desde l que corri a lo alto y lo que trajo en s
adelante de l y con toda perfeccin. El que corri a lo alto se convirti en el que estaba
defectuoso un intercesor con la emanacin de los eones que haban venido a la
existencia de acuerdo con las cosas que existen. Cuando el rez con ellos, consintieron
alegremente y de buena gana, ya que estaban de acuerdo, y con el consentimiento
armonioso, para ayudar el defectuoso. Se reunieron, pidiendo al Padre con la intencin
benfica que hay de ayuda de lo alto, del Padre, para su gloria, ya que el defectuoso
podra no llegar a ser perfecto en cualquier otra forma, a menos que fuera la voluntad
del Pleroma del Padre, que haba dibujado para s mismo, revelado y dado a los
defectuosos. Luego de la armona, en una disposicin alegre que haba llegado a ser,
sacaban los frutos, que fue el engendramiento de la armona, una unidad, una posesin
de las Totalidades, revelando el rostro del Padre, del cual los eones piensan ya que
dieron gloria y oraron por ayuda para su hermano con un deseo en el que el Padre cont
a s mismo con ellos. Por lo tanto, era voluntaria y alegremente que ellos producian el
fruto. Y l hace manifiesto el acuerdo de la revelacin de su unin con ellos, el cual es
su Hijo amado. Pero el Hijo en quien las Totalidades se complace se puso el mismo
como ropa de vestir, a travs del cual le dio la perfeccin al defectuoso, y dio la
confirmacin a aquellos que son perfectos, el que se llama propiamente "Salvador" y
"Redentor" y "Bien Aventurado" y "el Amado", "aquel a quien oraciones se han
ofrecido" y "el Cristo" y "la Luz de los designados", de acuerdo con los quienes haba
traido, ya que se ha convertido en los nombres de las posiciones que fueron dados a l.
Sin embargo, qu otro nombre se puede aplicar a l, excepto "el Hijo", como hemos
dicho anteriormente, ya que es el conocimiento del Padre, quien l quera que ellos
supieran?
Not only did the aeons generate the countenance of the Father to whom they gave praise,
which was written previously, but also they generated their own; for the aeons who give glory
generated their countenance and their face. They were produced as an army for him, as for a
king, since the beings of the thought have a powerful fellowship and an intermingled harmony.
They came forth in a multifaceted form, in order that the one to whom help was to be given
might see those to whom he had prayed for help. He also sees the one who gave it to him.

No slo los eones generan el rostro del Padre a quien le dieron alabanza, lo que fue
escrito anteriormente, sino que tambin generan su propio; para los eones que dan gloria
generando su semblante y su rostro. Fueron producidos como un ejrcito para l, como
para un rey, ya que los seres del pensamiento tienen un poderoso compaerismo y una
armona entremezclada. Ellos salieron en una forma multifactica, con el fin de que a la
persona a quien la ayuda iba a ser dada pudieran ver aquellos a quienes l haba orado
en busca de ayuda. l tambin ve al que se lo dio a l.
The fruit of the agreement with him, of which we previously spoke, is subject to the power of the
Totalities. For the Father has set the Totalities within him, both the ones which pre-exist and the
ones which are, and the ones which will be. He was capable (of doing it). He revealed those
which he had placed within him. He did not give them, when he entrusted them to him. He
directed the organization of the universe according to the authority which was given him from
the first and (according to) the power of the task. Thus, he began and effected his revelation.

El fruto del acuerdo con l, de lo que hablbamos anteriormente, est sujeta al poder de
los Totalidades. Porque el Padre ha establecido los Totalidades dentro de l, tanto los
que pre-existen y las que son, y los que sern. El fue capaz (de hacerlo). Revel los que
haba colocado en su interior. l no los dio a ellos, cuando les confi a l. Dirigi la

organizacin del universo de acuerdo con la autoridad que le fue dado a partir de la
primera y (segn) el poder de la tarea. De este modo, comenz y efectu su revelacin.
The one in whom the Father is and the one in whom the Totalities are <was> created before the
one who lacked sight. He instructed him about those who searched for their sight, by means of
the shining of that perfect light. He first perfected him in ineffable joy. He perfected him for
himself as a perfect one and he also gave him what is appropriate to each individual. For this is
the determination of the first joy. And <he> sowed in him in an invisible way a word which is
destined to be knowledge. And he gave him power to separate and cast out from himself those
who are disobedient to him. Thus, he made himself manifest to him. But to those who came into
being because of him he revealed a form surpassing them. They acted in a hostile way toward
one another. Suddenly he revealed himself to them, approaching them in the form of lightning.
And in putting an end to the entanglement which they have with one another he stopped it by
the sudden revelation, which they were not informed about, did not expect, and did not know of.
Because of this, they were afraid and fell down, since they were not able to bear the
appearance of the light which struck them. The one who appeared was an assault for the two
orders. Just as the beings of thought had been given the name "little one," so they have a faint
notion that they have the exalted one, he exists before them, and they have sown within them
an attitude of amazement at the exalted one who will become manifest. Therefore, they
welcomed his revelation and they worshipped him. They became convinced witnesses to
<him>. They acknowledged the light which had come into being as one stronger than those who
fought against them. The beings of the likeness, however, were exceedingly afraid, since they
were not able to hear about him in the beginning, that there is a vision of this sort. Therefore
they fell down to the pit of ignorance which is called "the Outer Darkness," and "Chaos" and
"Hades" and "the Abyss." He set up what was beneath the order of the beings of thought, as it
was stronger than they. They were worthy of ruling over the unspeakable darkness, since it is
theirs and is the lot which was assigned to them. He granted them that they, too, should be of
use for the organization which was to come, to which he had assigned them.

El uno en quien el Padre es y aquel en quien las Totalidades son <fueron> creadas
delante del que careca la vista. l le dio instrucciones acerca de aquellos que han
buscado su vista, por medio del resplandor de la luz perfecta. El primero lo perfeccion
en dicha inefable. l lo perfeccion por s mismo como un perfecto uno y tambin le dio
lo que es apropiado para cada individuo. Porque esta es la determinacin de la primera
alegra. Y <l> sembr en l de una manera invisible una palabra que est destinado a
ser el conocimiento. Y le dio el poder de separar y echar de s mismo a los que viven en
la desobediencia a l. Por lo tanto, el se hizo evidente para l mismo. Pero a los que
llegarn a existir a causa de l, el revel una forma de superarlos. Ellos actuaron de una
manera hostil hacia los dems. De pronto se revel a ellos, acercandose a ellos en forma
de rayo. Y para poner fin al enredo que tienen unos con otros, se detuvo por la sbita
revelacin, a ellos no se les inform acerca de esto, no esperaban, y no saban de.
Debido a esto, tuvieron miedo y se postraron en tierra, ya que no fueron capaces de
soportar la aparicin de la luz que los hiri. El que pareca que era asaltado por las dos
rdenes. As como se les haba dado a los seres de pensamiento el nombre de
"pequeo", por lo que tienen una nocin dbil de que tienen el uno exaltado, el existe
antes que ellos, y ellos han sembrado dentro de ellos una actitud de asombro ante la
exaltado quin se pondr de manifiesto. Por lo tanto, dieron la bienvenida a su
revelacin y le adoraron. Se convirtieron en testigos convencidos para <el>.
Reconocieron la luz que haba llegado a ser como uno ms fuerte que los que lucharon
contra ellos. Los seres de la semejanza, sin embargo, tuvieron gran temor, ya que no
fueron capaces de or hablar de l en un principio, que hay una visin de este tipo. Por
lo tanto, cayeron al abismo de la ignorancia que se llama "las Tinieblas de Afuera" y
"Caos" y "Hades" y "Abismo". Estableci lo que haba debajo de la orden de los seres
de pensamiento, ya que era ms fuerte que ellos. Ellos fueron dignos de gobernar sobre

la oscuridad indescriptible, ya que es lo suyo, y es la cantidad que se les asign a ellos.


l les concedi que ellos tambin deberan ser de utilidad para la organizacin que
haba de venir, los cuales el les haba asignado.
There is a great difference between the revelation of the one who came into being to the one
who was defective and to those things which are to come into being because of him. For he
revealed himself to him within him, since he is with him, is a fellow sufferer with him, gives him
rest little by little, makes him grow, lifts him up, gives himself to him completely for enjoyment
from a vision. But to those who fall outside, he revealed himself quickly and in a striking way
and he withdrew to himself suddenly without having let them see him.

Hay una gran diferencia entre la revelacin de aquel que naci con el que estaba
defectuoso y aquellas cosas que han de venir por causa de l. Porque l se revel el
mismo dentro de l, ya que l es l, es un compaero que sufre con l, le da descanso,
poco a poco, le hace crecer, lo levanta, se entrega a l por completo para el disfrute de
una visin. Pero para aquellos que quedan fuera, l se revel rpidamente y de una
manera sorprendente y se retir a s mismo de repente sin dejar que lo vean.
9. The Pleroma of the Logos
When the Logos which was defective was illumined, his Pleroma began. He escaped those who
had disturbed him at first. He became unmixed with them. He stripped off that arrogant thought.
He received mingling with the Rest, when those who had been disobedient to him at first bent
down and humbled themselves before him. And he rejoiced over the visitation of his brothers
who had visited him. He gave glory and praise to those who had become manifest as a help to
him, while he gave thanks, because he had escaped those who revolted against him, and
admired and honored the greatness and those who had appeared to him in a determined way.
He generated manifest images of the living visages, pleasing among things which are good,
existing among the things which exist, resembling them in beauty, but unequal to them in truth,
since they are not from an agreement with him, between the one who brought them forth and
the one who revealed himself to him. But in wisdom and knowledge he acts, mingling the Logos
with him(self) entirely. Therefore, those which came forth from him are great, just as that which
is truly great.

9. El Pleroma del Logos


Cuando el Logos que era defectuoso se ilumin, su Pleroma comenz. Escap de los
que le haban perturbado al principio. No lleg a mezclarse con ellos. Se despoj de ese
pensamiento arrogante. El recibi mezcla con la Paz, cuando los que haban sido
desobedientes a l al principio se inclinaron y se humillaron ante l. Y el se regocij con
la visita de sus hermanos que lo haban visitado. El le dio gloria y alabanza a los que se
haban manifestado como una ayuda para l, mientras que l le dio las gracias, porque
se haba escapado de los que se levantaron contra l, y admir y honr la grandeza de
los que se le haban aparecido de una manera determinada. El gener imgenes
manifiestas de los rostros vivos, agradables entre las cosas que son buenas, existente
entre las cosas que existen, que se asemeja a ellos en la belleza, pero desigual a ellos en
la verdad, ya que no estn de acuerdo con l, entre el que los trajo a ellos y el que se
revel el mismo a l. Pero en la sabidura y el conocimiento el acta, mezclndose el
Logos con l (mismo) por completo. Por lo tanto, los que salieron de l son grandes, al
igual que lo que es verdaderamente grande.
After he was amazed at the beauty of the ones who had appeared to him, he professed
gratitude for this visitation. The Logos performed this activity, through those from whom he had
received aid, for the stability of those who had come into being because of him and so that they

might receive something good, since he thought to pray for the organization of all those who
came forth from him, which is stabilized, so that it might make them established. Therefore,
those whom he intentionally produced are in chariots, just as those who came into being, those
who have appeared, so that they might pass through every place of things which are below, so
that each one might be given the place which is constituted as he is. This is destruction for the
beings of the likeness, yet is an act of beneficence for the beings of the thought, a
revelation Dittography of those who are from the ordinance, which was a unity while suffering,
while they are seeds, which have not come to be by themselves.

Despus de que l fue sorprendido por la belleza de los que se le haban aparecido,
profes gratitud por esta visita. El Logos realiza esta actividad, a travs de aquellos de
quien haba recibido ayuda, para la estabilidad de los que haban llegado a ser por causa
de l y para que ellos pudieran recibir algo bueno, ya que el pens orar por la
organizacin de todos los que vinieron adelante de l, que estaban estabilizados, por lo
que podra hacerlos establecido. Por lo tanto, aquellos a los que l de modo intencional
produjo estn en carros, al igual que los que entraron en ser, los que han aparecido, por
lo que pueden pasar a travs de cada lugar de las cosas que estn por debajo, as a cada
uno se le podra dar el lugar que est constituido como l es. Esta es la destruccin de
los seres de la semejanza, aun es un acto de beneficencia para los seres del pensamiento,
una revelacin Dittography de los que son de la ordenanza, que era una unidad mientras
sufrian, mientras son las semillas, los que no han llegado ser por s mismos.
The one who appeared was a countenance of the Father and of the harmony. He was a
garment (composed) of every grace, and food which is for those whom the Logos brought forth
while praying and giving glory and honor. This is the one whom he glorified and honored while
looking to those to whom he prayed, so that he might perfect them through the images which he
had brought forth.

El que pareca era un rostro del Padre y de la armona. Era una vestidura (compuesta) de
toda gracia, y el alimento que es para aquellos que el Logos trajo mientras rezaba y daba
gloria y honor. Este es el nico a quien glorific y honr mientras miraba a aquellos a
quienes l or, as que el pudiera perfeccionarlos a travs de las imgenes que el haba
puesto adelante.
The Logos added even more to their mutual assistance and to the hope of the promise, since
they have joy and abundant rest and undefiled pleasures. He generated those whom he
remembered at first, when they were not with him, (he generated them) having the
perfection. Dittography Now, while he who belongs to the vision is with him, he exists in hope
and faith in the perfect Father, as much as the Totalities. He appears to him before he mingles
with him, in order that the things which have come into being might not perish by looking upon
the light, for they cannot accept the great, exalted stature.

Los Logos aadido an ms para su asistencia mutua y la esperanza de la promesa, ya


que ellos tienen la alegra y abundante dscanso y placeres sin mancha. El gener los que
l recordaba al principio, cuando ellos no estaban con l, (el los gener) que tienen la
perfeccin. Dittography Ahora, mientras que el que pertenece a la visin est con l,
existe en esperanza y fe en el Padre perfecto, tanto como las Totalidades. El se aparece
l antes de que se mezcle con l, con el fin de que las cosas que hayan pasado a ser no
pereciesen por mirarlas a la luz, porque ellos no pueden aceptar la gran, estatura
exaltada.
The thought of the Logos, who had returned to his stability and ruled over those who had come
into being because of him, was called "Aeon" and "Place" of all those whom he had brought
forth in accord with the ordinance, and it is also called "Synagogue of Salvation," because he

healed him(self) from the dispersal, which is the multifarious thought, and returned to the single
thought. Similarly, it is called "Storehouse," because of the rest which he obtained, giving (it) to
himself alone. And it is also called "Bride," because of the joy of the one who gave himself to
him in the hope of fruit from the union, and who appeared to him. It is also called "Kingdom,"
because of the stability which he received, while he rejoices at the domination over those who
fought him. And it is called "the Joy of the Lord," because of the gladness in which he clothed
himself. With him is the light, giving him recompense for the good things which are in him, and
(with him is) the thought of freedom.

El pensamiento del Logos, que haba regresado a su estabilidad y gobernaba sobre los
que haban llegado a ser gracias a l, se llamaba "Aeon" y "Lugar" de todos los que
haba dado a luz de acuerdo con la ordenanza, y tambin se llama "Sinagoga de la
Salvacin", porque l se san a el (mismo), que es el pensamiento multiforme, y regres
al pensamiento nico. Del mismo modo, se le llama "Almacn," debido a que el
descanso que obtuvo, (lo) dio para s mismo. Y tambin se le llama "Novia", a causa de
la alegra de la que se entreg con la esperanza de fruto de la unin, y que se le apareci
l. Tambin se le llama "Reino", debido a la estabilidad que recibi, mientras l se
alegraba por la dominacin sobre los que lucharon contra l. Y se llama "la Alegra del
Seor," a causa de la alegra en la cual el mismo se visti. Con l es la luz, dndole una
recompensa por las buenas cosas que estn en l, y (con l estn) el pensamiento de
libertad.
The aeon of which we previously spoke is above the two orders of those who fight against one
another. It is not a companion of those who hold dominion and is not implicated in the illnesses
and weaknesses, things belonging to the thought and to the likeness.

El en del que hablbamos anteriormente est por encima de los dos rdenes de
aquellos que luchan unos contra otros. No es un compaero de los que poseen el
dominio y no est implicado en las enfermedades y debilidades, las cosas que
pertenecen al pensamiento y a la semejanza.
That in which the Logos set himself, perfect in joy, was an aeon, having the form of matter, but
also having the constitution of the cause, which is the one who revealed himself. (The aeon
was) an image of those things which are in the Pleroma, those things which came into being
from the abundance of the enjoyment of the one who exists joyously. Moreover, the
countenance of the one who revealed himself, was in the sincerity and the attentiveness and the
promise concerning the things for which he asked. It had the designation of the Son and his
essence and his power and his form, who is the one whom he loved and in whom he was
pleased, who was entreated in a loving way. It was light and was a desire to be established and
an openness for instruction and an eye for vision, qualities which it had from the exalted ones. It
was also wisdom for his thinking in opposition to the things beneath the organization. It was also
a word for speaking and the perfection of the things of this sort. And it is these who took form
with him, but according to the image of the Pleroma, having their fathers who are the ones who
gave them life, each one being a copy of each one of the faces, which are forms of maleness,
since they are not from the illness which is femaleness, but are from this one who already has
left behind the sickness. It has the name "the Church," for in harmony they resemble the
harmony in the assembly of those who have revealed themselves.

Aquello en la que el Logos se impuso el mimo, perfecto en la alegra, era un en, que
tiene la forma de la materia, pero que tambin tiene la constitucin de la causa, que es el
que se revel el mismo. (El en era) una imagen de las cosas que estn en el Pleroma,
esas cosas que vinieron a la existencia de la abundancia del disfrute del que existe con
alegra. Por otra parte, el rostro de la persona que se revel a si mismo, fue en la
sinceridad y la atencin y la promesa acerca de las cosas por las que l pidi. Tuvo la
designacin del Hijo y de su esencia y de su poder y de su forma, que es aquel a quien

l amaba y en quien se mostr satisfecho, que suplic de una manera amorosa. Fue la
luz y fue un deseo de ser establecido y una apertura para la instruccin y un buen ojo
para la visin, cualidades que se tena de los exaltados. Fue tambin la sabidura de su
pensamiento en la oposicin a las cosas debajo de la organizacin. Tambin era una
palabra para hablar y la perfeccin de las cosas de este tipo. Y son stas las que tomaron
forma con l, pero de acuerdo a la imagen del Pleroma, teniendo sus padres, que son los
que les dieron la vida, cada uno de ellos una copia de cada una de las caras, que son
formas de masculinidad, ya que no son de la enfermedad, que es la feminidad, pero son
de ste que ya ha dejado atrs la enfermedad. Tiene el nombre de "la Iglesia", porque en
la armona se asemejan a la armona en la asamblea de aquellos que se han revelado
ellos mismos.
That which came into being in the image of the light, it too is perfect, inasmuch as it is an image
of the one existing light, which is the Totalities. Even if it was inferior to the one of whom it is an
image, nevertheless it has its indivisibility, because it is a countenance of the indivisible light.
Those, however, who came into being in the image of each one of the aeons, they in essence
are in the one whom we previously mentioned, but in power they are not equal, because it (the
power) is in each of them. In this mingling with one another they have equality, but each one
has not cast off what is peculiar to itself. Therefore, they are passions, for passion is sickness,
since they are productions not of the agreement of the Pleroma, but of this one, prematurely,
before he received the Father. Hence, the agreement with his Totality and will was something
beneficial for the organization which was to come. It was granted them to pass through the
places which are below, since the places are unable to accommodate their sudden, hasty
coming, unless (they come) individually, one by one. Their coming is necessary, since by them
will everything be perfected.

Lo que vino en ser en la imagen de la luz, tambin es perfecto, en cuanto es una imagen
de la nica luz existente, que es las Totalidades. Incluso si era inferior a uno de los
cuales es una imagen, sin embargo, tiene su indivisibilidad, porque es un rostro de la luz
indivisible. Aquellos, sin embargo, que vinieron en ser en la imagen de cada uno de los
eones, ellos en esencia estn en aquel a quien hemos mencionado anteriormente, pero en
poder no son iguales, porque ello (el poder) est en cada uno de ellos. En esta mezcla de
unos con otros tienen igualdad, pero cada uno no ha desechado lo que es peculiar a s
mismo. Por lo tanto, ellos son las pasiones, porque la pasin es la enfermedad, ya que
son producciones no del acuerdo del Pleroma, sino de stos, antes de tiempo, antes de
que l recibiera el Padre. Por lo tanto, el acuerdo con su Totalidad y voluntad era algo
beneficioso para la organizacin que haba de venir. Les fue concedido pasar a travs de
los lugares que estn por debajo, ya que los lugares son incapaces de acomodar su
repentina llegada apresurada, a menos que (ellos vinieran) individualmente, uno por
uno. Su llegada es necesaria, ya que por ellos todo ser perfeccionado.
In short, the Logos received the vision of all things, those which pre-exist, and those which are
now, and those which will be, since he has been entrusted with the organization of all that which
exists. Some things are already in things which are fit for coming into being, but the seeds which
are to be he has within himself, because of the promise which belonged to that which he
conceived, as something belonging to seeds which are to be. And he produced his offspring,
that is, the revelation of that which he conceived. For a while, however, the seed of promise is
guarded, so that those who have been appointed for a mission might be appointed by the
coming of the Savior and of those who are with him, the ones who are first in knowledge and
glory of the Father.

En resumen, el Logos recibi la visin de todas las cosas, las que preexisten, y las que
son ahora, y las que van a ser, ya que ha sido el encargado de la organizacin de todo lo
que existe. Algunas cosas ya estn en las cosas que son aptas para venir a ser, pero las

semillas que han de ser el las tiene dentro de s mismo, debido a la promesa que
pertenecen a lo que l concibi, como algo que pertenece a las semillas que han de ser.
Y se produjo su descendencia, es decir, la revelacin de lo que l concibi. Durante un
tiempo, sin embargo, la semilla de la promesa est guardada, as que los que han sido
designados para una misin podran ser nombrados por la venida del Salvador y de los
que estn con l, los que estn primero en el conocimiento y la gloria del Padre.
10. The Organization
It is fitting, from the prayer which he made and the conversion which occurred because of it, that
some should perish, while others benefit, and still others be set apart. He first prepared the
punishment of those who are disobedient, making use of a power of the one who appeared, the
one from whom he received authority over all things, so as to be separate from him. He is the
one who is below, and he also keeps himself apart from that which is exalted, until he prepares
the organization of all those things which are external, and gives to each the place which is
assigned to it.

10. La Organizacin
Es apropiado, desde la oracin la cual el hizo y la conversin que se produjo a causa de
ella, que algunos perdieron, mientras que otros se benefician, y otros son apartados. El
primero prepar el castigo de aquellos que son desobedientes, haciendo uso de un poder
del que apareci, el que de quien recibi autoridad sobre todas las cosas, a fin de estar
separado de l. l es el que est debajo, y l tambin se mantiene a s mismo aparte de
este que es exaltado, hasta que el prepara la organizacin de todas aquellas cosas que
son externas, y da a cada una el lugar que se le asigna para ello.
The Logos established him(self) at first, when he beautified the Totalities, as a basic principle
and cause and ruler of the things which came to be, like the Father, the one who was the cause
of the establishment, which was the first to exist after him. He created the pre-existent images,
which he brought forth in thanks and glorification. Then he beautified the place of those whom
he had brought forth in glory, which is called "Paradise" and "the Enjoyment" and "the Joy full of
sustenance" and "the Joy," which pre-exist. And of every goodness which exists in the Pleroma,
it preserves the image. Then he beautified the kingdom, like a city filled with everything
pleasing, which is brotherly love and the great generosity, which is filled with the holy spirits and
the mighty powers which govern them, which the Logos produced and established in power.
Then (he beautified) the place of the Church which assembles in this place, having the form of
the Church which exists in the aeons, which glorifies the Father. After these (he beautified) the
place of the faith and obedience (which arises) from hope, which things the Logos received
when the light appeared; then (he beautified the place of) the disposition, which is prayer and
supplication, which were followed by forgiveness and the word concerning the one who would
appear.

El Logos estableci a el (mismo) al principio, cuando el embelleci los Totalidades,


como un principio bsico y causa y gobernante de las cosas que llegaron a ser, como el
Padre, el que fue la causa de la creacin, el cual fue el primero existiendo despus de l.
l cre las imgenes pre-existentes, las que trajo en agradecimiento y glorificacin.
Luego el embelleci el lugar de aquellos a los que dio a luz en la gloria, que se llama
"Paraso" y "el Placer" y "la Alegra llena de sustento" y "la Alegra", que pre-existe. Y
de todo bondad que existe en el Pleroma, conservan la imagen. Luego el embelleci el
reino, como una ciudad llena de todo lo agradable, lo que es el amor fraternal y la gran
generosidad, que se llena con los espritus santos y los grandes poderes que los
gobiernan, que el Logos produce y estableci en el poder. Entonces (l embelleci) el
lugar de la Iglesia que se rene en este lugar, que tiene la forma de la Iglesia, que existe

en los eones, que glorifica al Padre. Despus de estos (el embelleci) el lugar de la fe y
la obediencia (que surge) de la esperanza, que las cosas del Logos recibi cuando
apareci la luz; entonces (l embelleci el lugar de) la disposicin, que es la oracin y la
splica, que fueron seguidos por el perdn y la palabra en relacin con el que iba a
aparecer.
All the spiritual places are in spiritual power. They are separate from the beings of the thought,
since the power is established in an image, which is that which separates the Pleroma from the
Logos, while the power which is active in prophesying about the things which will be, directs the
beings of the thought which have come into being toward that which is pre-existent, and it does
not permit them to mix with the things which have come into being through a vision of the things
which are with him.

Todos los lugares espirituales estn en el poder espiritual. Ellos estn separados de los
seres del pensamiento, ya que el poder est establecido en una imagen, que es la que
separa el Pleroma del Logos, mientras que el poder que acta en profetizar acerca de las
cosas que sern, dirige a los seres de la pensamiento que han llegado a ser hacia lo que
es pre-existente, y que no les permite mezclarse con las cosas que han venido a ser a
travs de una visin de las cosas que estn con l.
The beings of the thought which is outside are humble; they preserve the representation of the
pleromatic, especially because of the sharing in the names by which they are beautiful.

Los seres del pensamiento que se encuentra fuera son humildes; preservan la
representacin de la pleromtico, sobre todo debido a la participacin en los nombres
por los que son hermosos.
The conversion is humble toward the beings of the thought, and the law, too, is humble toward
them, (the law) of the judgment, which is the condemnation and the wrath. Also humble toward
them is the power which separates those who fall below them, sends them far off and does not
allow them to spread out over the beings of the thought and the conversion, which (power)
consists in fear and perplexity and forgetfulness and astonishment and ignorance and the things
which have come into being in the manner of a likeness, through fantasy. And these things, too,
which were in fact lowly, are given the exalted names. There is no knowledge for those who
have come forth from them with arrogance and lust for power and disobedience and falsehood.

La conversin es humilde hacia los seres del pensamiento, y la ley, tambin, es humilde
hacia ellos, (la ley) de la sentencia, que es la condenacin y la ira. Tambin humilde
hacia ellos es el poder que separa a aquellos que caen por debajo de ellos, los enva lejos
y no les permite para diseminar en los seres del pensamiento y de la conversin, que (el
poder) consiste en el miedo y la perplejidad y el olvido y el asombro y la ignorancia y
las cosas que hayan venido a ser en la forma de una imagen, a travs de la fantasa. Y
estas cosas, tambin, que eran de hecho humilde, se le dan nombres de exaltados. No
hay conocimiento para los que han salido de ellas con arrogancia y la ambicin de poder
y la desobediencia y la falsedad.
To each one he gave a name, since the two orders are in a name. Those belonging to the
thought and those of the representation are called "the Right Ones" and "Psychic" and "the
Fiery Ones" and "the Middle Ones." Those who belong to the arrogant thought and those of the
likeness are called "the Left", "Hylic", "the Dark Ones," and "the Last."

A cada uno le dio un nombre, ya que las dos rdenes estn en un nombre. Los
pertenecientes al pensamiento y los de la representacin son llamados "los Unos

Correctos" y "Psyquico" y "los Seres Ardientes" y "Los Unos de la Media." Aquellos


que pertenecen al pensamiento arrogante y los de la semejanza se llaman "la Izquierda",
"Hlico", "los Oscuros", y "el Pasado".
After the Logos established each one in his order, both the images and the representations and
the likenesses, he kept the aeon of the images pure from all those who fight against it, since it is
a place of joy. However, to those of the thought he revealed the thought which he had stripped
from himself, desiring to draw them into a material union, for the sake of their system and
dwelling place, and in order that they might also bring forth an impulse for diminution from their
attraction to evil, so that they might not any more rejoice in the glory of their environment and be
dissolved, but might rather see their sickness in which they suffer, so that they might beget love
and continuous searching after the one who is able to heal them of the inferiority. Also over
those who belong to the likeness, he set the word of beauty, so that he might bring them into a
form. He also set over them the law of judgment. Again, he set over them the powers which the
roots had produced in their lust for power. He appointed them as rulers over them, so that,
either by the support of the word which is beautiful, or by the threat of the law, or by the power
of lust for power, the order might be preserved from those who have reduced it to evil, while the
Logos is pleased with them, since they are useful for the organization.

Despus de que el Logos estableci cada uno en su orden, tanto las imgenes y las
representaciones y las semejanzas, el mantuvo el en de las imgenes puro de todos
aquellos que luchan contra ello, ya que es un lugar de alegra. Sin embargo, para los del
pensamiento, l revel el pensamiento que haba despojado desde s mismo, con el
deseo de atraerlos a una unin material, por el bien de su sistema y lugar de morada, y
con el fin de que tambin puedan producir un impulso para la disminucin de su
atraccin por el mal, por lo que ellos no pueden ms regocijarse en la gloria de su
entorno y ser disuelto, pero podran ms bien ver su enfermedad de la que sufren, para
que puedan engendrar el amor y la bsqueda continua despus de que l es capaz para
curarlos de la inferioridad. Tambin sobre aquellos que pertenecen a la imagen, el puso
la palabra de la belleza, de modo que los pudiera llevar a una forma. Tambin estableci
sobre ellos la ley de juicio. Una vez ms, el puso sobre ellos los poderes que las races
que han producido en su ansia de poder. l los nombr como gobernantes sobre ellos,
para que, ya sea por el apoyo de la palabra, que es preciosa, o por la amenaza de la ley,
o por el poder de la lujuria por el poder, el orden podra ser preservado de aquellos que
lo han reducido al mal, mientras que el Logos se complace con ellos, ya que son de
utilidad para la organizacin.
The Logos knows the agreement in the lust for power of the two orders. To these and to all the
others, he graciously granted their desire. He gave to each one the appropriate rank, and it was
ordered that each one be a ruler over a place and an activity. He yields to the place of the one
more exalted than himself, in order to command the other places in an activity which is in the
allotted activity which falls to him to have control over because of his mode of being. As a result,
there are commanders and subordinates in positions of domination and subjection among the
angels and archangels, while the activities are of various types and are different. Each one of
the archons with his race and his perquisites to which his lot has claim, just as they appeared,
each was on guard, since they have been entrusted with the organization and none lacks a
command and none is without kingship from the end of the heavens to the end of the earth,
even to the foundations of the earth, and to the places beneath the earth. There are kings, there
are lords and those who give commands, some for administering punishment, others for
administering justice, still others for giving rest and healing, others for teaching, others for
guarding.
El Logos conoce el acuerdo en el ansia de poder de los dos rdenes. Para estos y para todos
los dems, l concedi graciosamente su deseo. l dio a cada uno el rango apropiado, y se
orden que cada uno sea un gobernador sobre un lugar y una actividad. l da al lugar a uno
ms exaltado que l mismo, con el fin de ordenar a los otros lugares en una actividad que est

en la actividad asignada que cae a l para tener control de esto debido a su modo de ser.
Como resultado, hay comandantes y subordinados en posiciones de dominacin y
sometimiento entre los ngeles y los arcngeles, mientras que las actividades son de varios
tipos y son diferentes. Cada uno de los arcontes con su raza y sus prebendas para que su
suerte tenga demanda, tal y como aparecieron, cada uno estaba en guardia, ya que se les ha
confiado la organizacin y ninguno carece de un comando y ninguna est exenta de la realeza
desde el final de cielo hasta el fin de la tierra, incluso a los cimientos de la tierra, y los lugares
debajo de la tierra. Hay reyes, hay seores y los que dan rdenes, algunos para administrar el
castigo, otros para la administracin de justicia, otros para dar reposo y curacin, otros para la
enseanza, otros para la custodia.
Over all the archons he appointed an Archon with no one commanding him. He is the lord of all
of them, that is, the countenance which the Logos brought forth in his thought as a
representation of the Father of the Totalities. Therefore, he is adorned with every <name> which
<is> a representation of him, since he is characterized by every property and glorious quality.
For he too is called "father" and god" and "demiurge" and "king" and "judge" and "place" and
"dwelling" and "law."

Sobre todos los arcontes nombr un Archon sin nadie que le ordenaba. l es el seor de
todos ellos, es decir, el rostro que el Logos dio a luz en su pensamiento como una
representacin del Padre de las totalidades. Por lo tanto, l est adornado con cada
<nombre> que <es> una representacin de l, ya que se caracteriza por todas las
propiedades y la calidad gloriosa. Para l tambin se le llama "padre" y dios "y"
demiurgo "y" rey "y" juez "y" lugar "y" vivienda "y" ley ".
The Logos uses him as a hand, to beautify and work on the things below, and he uses him as a
mouth, to say the things which will be prophesied.

El Logos lo utiliza como una mano, para embellecer y trabajar en las cosas de abajo, y
l lo utiliza como una boca, para decir las cosas que se profetizaran.
The things which he has spoken he does. When he saw that they were great and good and
wonderful, he was pleased and rejoiced, as if he himself in his own thought had been the one to
say them and do them, not knowing that the movement within him is from the spirit who moves
him in a determined way toward those things which he wants.

Las cosas que el ha hablado lo hace. Cuando l vio que estaban grandes y buenos y
maravillosos, el estaba contento y se regocij, como si l mismo en su propio
pensamiento haba sido el que dicen ellos y ellos lo hacen, sin saber que el movimiento
dentro de l es desde el espritu que mueve a l de una manera decidida hacia aquellas
cosas que l quiere.
In regard to the things which came into being from him, he spoke of them, and they came into
being as a representation of the spiritual places which we mentioned previously in the
discussion about the images.

En lo que se refiere a las cosas que vinieron a ser desde l, l habl de ellos, y surgi
como una representacin de los lugares espirituales que hemos mencionado
anteriormente en la discusin acerca de las imgenes.
Not only <did> he work, but also, as the one who is appointed as father of his organization, he
engendered by himself and by the seeds, yet also by the spirit which is elect and which will
descend through him to the places which are below. Not only does he speak spiritual words of
his own, <but> in an invisible way, (he speaks) through the spirit which calls out and begets
things greater than his own essence.

No solamente <hizo> que funcionara, sino tambin, como el que es nombrado como el
padre de su organizacin, l engendraba por l mismo y por las semillas, pero tambin
por el espritu que es electo y que descender a travs de l a los lugares que estn por
debajo. No slo habla palabras espirituales de su propia, <pero> de modo invisible, (l
habla) a travs del espritu que dice en voz alta y engendra las cosas ms grandes que su
propia esencia.
Since in his essence he is a "god" and "father" and all the rest of the honorific titles, he was
thinking that they were elements of his own essence. He established a rest for those who obey
him, but for those who disobey him, he also established punishments. With him, too, there is a
paradise and a kingdom and everything else which exists in the aeon which exists before him.
They are more valuable than the imprints, because of the thought which is connected with them,
which is like a shadow and a garment, so to speak, because he does not see in what way the
things which exist actually do exist.

Dado que en su esencia es un "dios" y "padre" y todo el resto de los ttulos honorficos,
l pensaba que eran elementos de su propia esencia. Estableci un descanso para
aquellos que le obedecen, pero para los que le desobedecen, tambin estableci castigos.
Con l, tambin, hay un paraso y un reino y todo lo dems que existe en el en que
existe antes que l. Ellos son ms valiosas que las huellas, debido a la idea que est
conectado con ellos, que es como una sombra y una vestidura, por as decirlo, porque l
no ve de qu manera existen las cosas que existen en realidad.
He established workers and servants, assisting in what he will do and what he will say, for in
every place where he worked he left his countenance in his beautiful name, effecting and
speaking of the things which he thinks about.

Estableci los trabajadores y funcionarios, ayudando en lo que va a hacer y lo que va a


decir, porque en cada lugar donde trabajaba el dej su rostro en su hermoso nombre,
efectuando y hablando acerca de las cosas que l piensa.
He established in his place images of the light which appeared and of those things which are
spiritual, though they were of his own essence. For, thus they were honored in every place by
him, being pure, from the countenance of the one who appointed them, and they were
established: paradises and kingdoms and rests and promises and multitudes of servants of his
will, and though they are lords of dominions, they are set beneath the one who is lord, the one
who appointed them.

l estableci en su lugar imgenes de la luz que apareci y de esas cosas que son
espirituales, aunque fueran de su propia esencia. Porque, as que fueron honrados en
cada lugar por l, siendo puro, desde el rostro de la persona que los haya designado, y
que fueron establecidos: parasos y reinos y descansos y promesas y multitudes de
siervos de su voluntad, y a pesar de que son seores de dominios, ellos estn puestos
por debajo del que es el Seor, el que los nombr.
After he listened to him in this way, properly, about the lights, which are the source and the
system, he set them over the beauty of the things below. The invisible spirit moved him in this
way, so that he would wish to administer through his own servant, whom he too used, as a hand
and as a mouth and as if he were his face, (and his servant is) the things which he brings, order
and threat and fear, in order that those with whom he has done what is ignorant might despise
the order which was given for them to keep, since they are fettered in the bonds of the archons,
which are on them securely.

Despus de que l lo escuch de esta manera, correctamente, acerca de las luces, que
son la fuente y el sistema, l los puso sobre la belleza de las cosas de abajo. El espritu
invisible lo traslad de esta manera, as l deseara administrar a travs de su propio
servidor, a quien l tambin utiliza, como una mano, y como una boca y como si fuera
su rostro, (y es su sirviente) las cosas que l trae, el orden y la amenaza y el miedo, con
el fin de que aquellos con los que ha hecho lo que es ignorante podra despreciar el
orden que se le dio para que ellos lo puedan mantener, ya que ellos constituyen un
obstculo en los lazos de los arcontes, los que estn en ellos seguramente.
The whole establishment of matter is divided into three. The strong powers which the spiritual
Logos brought forth from fantasy and arrogance, he established in the first spiritual rank. Then
those (powers) which these produced by their lust for power, he set in the middle area, since
they are powers of ambition, so that they might exercise dominion and give commands with
compulsion and force to the establishment which is beneath them. Those which came into being
through envy and jealousy, and all the other offspring from dispositions of this sort, he set in a
servile order controlling the extremities, commanding all those which exist and all (the realm of)
generation, from whom come rapidly destroying illnesses, who eagerly desire begetting, who
are something in the place where they are from and to which they will return. And therefore, he
appointed over them authoritative powers, acting continuously on matter, in order that the
offspring of those which exist might also exist continuously. For this is their glory.

El total establecimiento de la materia se divide en tres. Los poderes fuertes que el Logos
espiritual sac de la fantasa y la arrogancia, el lo estableci en el primer rango
espiritual. Entonces aquellos (poderes) que stos produjeronn por su ambicin de poder,
el lo estableci en la zona media, ya que son los poderes de la ambicin, de modo que
puedan ejercer dominio y dar rdenes con la coaccin y la fuerza al establecimiento que
est por debajo de ellos. Los que vinieron a travs de la envidia y los celos, y todos los
otros descendientes de disposiciones de este tipo, l lo puso en un orden servil
controlando las extremidades, al mando de todo lo que existe y todo (el reino de)
generacin, desde quienes vienen destruyendo rpidamente enfermedades, que
ansiosamente desean engendrar, que son algo en el lugar de dnde son y al que van a
regresar. Y por lo tanto, l nombr sobre ellos los poderes de autoridad, actuando de
forma continua en la materia, a fin de que la descendencia de aquellos que existen,
tambin podra existir continuamente. Porque esta es su gloria.

Part II
11. The Creation of Material Humanity
The matter which flows through its form (is) a cause by which the invisibility which exists
through the powers [...] for them all, for [...], as they beget before them and destroy.

Parte II
11. La creacin de la Humanidad Material
La materia que fluye a travs de su forma (es) una de las causas por la que la
invisibilidad que existe a travs de los poderes [...] por todos ellos, para [...], as ellos
engendran delante de ellos y destruyen.
The thought which is set between those of the right and those of the left is a power of begetting.
All those which the first ones will wish to make, so to speak, a projection of theirs, like a shadow
cast from and following a body, those things which are the roots of the visible creations, namely,

the entire preparation of the adornment of the images and representations and likenesses, have
come into being because of those who need education and teaching and formation, so that the
smallness might grow, little by little, as through a mirror image. For it was for this reason that he
created mankind at the end, having first prepared and provided for him the things which he had
created for his sake.

El pensamiento que se establece entre aquellos de la derecha y los de la izquierda es una


potencia de engendrar. Todos aquellos que los primeros desearon hacer, por as decirlo,
una proyeccin de lo suyo, como una sombra proyectada desde y siguiendo un cuerpo,
las cosas que son las races de las creaciones visibles, es decir, toda la preparacin del
adorno de las imgenes y representaciones y semejanzas, han llegado a ser por causa de
los que necesitan educacin y enseanza y formacin, de modo que la pequeez podra
crecer, poco a poco, como a travs de una imagen de espejo. Porque fue por esta razn
que l cre a la humanidad al final, despus de, primero,haber preparado y
proporcionado para l las cosas que l haba creado por l.
Like that of all else is the creation of mankind as well. The spiritual Logos moved him invisibly,
as he perfected him through the Demiurge and his angelic servants, who shared in the act of
fashioning in multitudes, when he took counsel with his archons. Like a shadow is earthly man,
so that he might be like those who are cut off from the Totalities. Also he is something prepared
by all of them, those of the right and those of the left, since each one in the orders gives a form
to the [...] in which it exists.

Al igual que todo lo dems es la creacin de la humanidad tambin. El Logos espiritual


lo movide forma invisible, as l lo perfeccion a travs del Demiurgo y sus siervos
angelicales, que compartieron en el acto de modelar en multitudes, cuando tom consejo
con sus arcontes. Como una sombra es el hombre terrenal, para que el pudiera ser como
aquellos que son separados de las Totalidades. Tambin es algo preparado por todos
ellos, los de la derecha y los de la izquierda, ya que cada una de las ordenes da una
forma a la [...] en el que existe.
The [...] which the Logos who was defective brought forth, who was in the sickness, did not
resemble him, because he brought it forth forgetfully, ignorantly, and defectively, and in all the
other weak ways, although the Logos gave the first form through the Demiurge out of ignorance,
so that he would learn that the exalted one exists, and would know that he needs him. This is
what the prophet called "Living Spirit" and "Breath of the exalted aeons" and "the Invisible," and
this is the living soul which has given life to the power which was dead at first. For that which is
dead is ignorance.

El [...] que el Logos que era defectuoso siendo, que estaba en la enfermedad, sin
semejanza a l, porque l lo trajo olvidandose, por ignorancia, y de manera defectuosa,
y en todas las otras formas dbiles, aunque el Logos dio la primera forma a travs del
Demiurgo por ignorancia, por lo que el iba a aprender que un exaltado exite, y sabra lo
que el necesita. Esto es lo que el profeta llama "Espritu Vivo" y "Aliento de los eones
exaltados" y "lo invisible", y este es el alma viviente que ha dado vida al poder que
haba muerto en un primer momento. Por que lo que est muerto es la ignorancia.
It is fitting that we explain about the soul of the first human being, that it is from the spiritual
Logos, while the creator thinks that it is his, since it is from him, as from a mouth through which
one breathes. The creator also sent down souls from his substance, since he, too, has a power
of procreation, because he is something which has come into being from the representation of
the Father. Also those of the left brought forth, as it were, men of their own, since they have the
likeness of <being>.

Es apropiado que expliquemos sobre el alma del primer ser humano, que es del Logos
espiritual, mientras que el creador cree que es suyo, ya que se trata de l, como de una
boca a travs de la que se respira. El creador tambin envi almas de su sustancia, ya
que l tambin tiene un poder de la procreacin, porque es algo que ha llegado a ser de
la representacin del Padre. Tambin aquellos de la izquierda que fueron, por as
decirlo, los hombres de su propiedad, ya que tienen la semejanza de <ser>.
The spiritual substance is a single thing and a single representation, and its weakness is the
determination in many forms. As for the substance of the psychics, its determination is double,
since it has the knowledge and the confession of the exalted one, and it is not inclined to evil,
because of the inclination of the thought. As for the material substance, its way is different and
in many forms, and it was a weakness which existed in many types of inclination.

La sustancia espiritual es una sola cosa y una sola representacin, y su debilidad es la


determinacin de muchas formas. En cuanto a la sustancia de los psquicos, su
determinacin es doble, ya que cuenta con los conocimientos y la confesin del uno
exaltado, y no est inclinada al mal, debido a la inclinacin del pensamiento. En cuanto
a la sustancia material, su forma es diferente y en muchas formas, y que era una
debilidad que exista en muchos tipos de inclinacin.
The first human being is a mixed formation, and a mixed creation, and a deposit of those of the
left and those of the right, and a spiritual word whose attention is divided between each of the
two substances from which he takes his being. Therefore, it is said that a paradise was planted
for him, so that he might eat of the food of three kinds of tree, since it is a garden of the
threefold order, and since it is that which gives enjoyment.

El primer ser humano es una formacin mixta, y una creacin mixta, y un depsito de
los de la izquierda y los de la derecha, y una palabra espiritual cuya atencin se divide
entre cada una de las dos sustancias de la que toma su ser. Por lo tanto, se dice que un
paraso fue plantado para l, para que pudiera comer de la comida de tres tipos de
rboles, ya que es un jardn de las tres ordenes, y ya que esto es lo que da el disfrute.
The noble elect substance which is in him was more exalted. It created and it did not wound
them. Therefore they issued a command, making a threat and bringing upon him a great
danger, which is death. Only the enjoyment of the things which are evil did he allow him to taste,
and from the other tree with the double (fruit) he did not allow him to eat, much less from the
tree of life, so that they would not acquire honor [...] them, and so that they would not be [...] by
the evil power which is called "the serpent." And he is more cunning than all the evil powers. He
led man astray through the determination of those things which belong to the thought and the
desires. <He> made him transgress the command, so that he would die. And he was expelled
from every enjoyment of that place.

La noble sustancia electa que est en l era ms exaltada. Los cre e hizo no herirlos.
Por lo tanto, ellos emitieron una orden, haciendo una amenaza y trayendo en l un gran
peligro, que es la muerte. Slo el disfrute de las cosas que estn mal se permiti a l
disfrutar, y desde el otro rbol con el doble (fruto) el no le permiti comer, mucho
menos del rbol de la vida, por lo que no iban a adquirir el honor [...] ellos, y as que no
seran [...] por el poder maligno que se llama "la serpiente". Y l es ms astuto que todos
los poderes del mal. El lider al hombre extraviado travs de la determinacin de esas
cosas que pertenecen al pensamiento y los deseos. <l> le hizo transgredir la orden, por
lo que iba a morir. Y l fue expulsado de cada disfrute de ese lugar.
This is the expulsion which was made for him, when he was expelled from the enjoyments of
the things which belong to the likeness and those of the representation. It was a work of

providence, so that it might be found that it is a short time until man will receive the enjoyment of
the things which are eternally good, in which is the place of rest. This the spirit ordained when
he first planned that man should experience the great evil, which is death, that is complete
ignorance of the Totality, and that he should experience all the evils which come from this and,
after the deprivations and cares which are in these, that he should receive of the greatest good,
which is life eternal, that is, firm knowledge of the Totalities and the reception of all good things.
Because of the transgression of the first man, death ruled. It was accustomed to slay every man
in the manifestation of its domination, which had been given it as a kingdom because of the
organization of the Father's will, of which we spoke previously.

Esta es la expulsin que fue hecha para l, cuando fue expulsado de los goces de las
cosas que pertenecen a la imagen y las de la representacin. Era una obra de la
providencia, de modo que se podra encontrar que se trata de un corto perodo de tiempo
hasta que el hombre reciba el disfrute de las cosas que son eternamente buenas, en lo
que es el lugar de descanso. Este espritu orden la primera vez que plane que el
hombre debe experimentar el gran mal, que es la muerte, esto es la ignorancia completa
de la Totalidad, y que debe experimentar todos los males que vienen de esto y, despus
de las privaciones y cuidados que estn en stas, que deba recibir del mayor bien, que
es la vida eterna, es decir, el conocimiento firme de las Totalidades y la recepcin de
todas las cosas buenas. Debido a la transgresin del primer hombre, la muerte gobern.
Esta acostumbra a matar a todos los hombres en la manifestacin de su dominacin, que
haba sido dado como un reino debido a la organizacin de la voluntad del Padre, de la
que hablbamos anteriormente.

Part III
12. The Variety of Theologies
If both the orders, those on the right and those on the left, are brought together with one another
by the thought which is set between them, which gives them their organization with each other,
it happens that they both act with the same emulation of their deeds, with those of the right
resembling those of the left, and those of the left resembling those of the right. And if at times
the evil order begins to do evil in a foolish way, the <wise> order emulates, in the form of a man
of violence, also doing what is evil, as if it were a power of a man of violence. At other times the
foolish order attempts to do good, making itself like it, since the hidden order, too, is zealous to
do it. Just as it is in the things which are established, so (it is) in the things which have come to
be. Since they bring things unlike one another, those who were not instructed were unable to
know the cause of the things which exist. Therefore, they have introduced other types (of
explanation), some saying that it is according to providence that the things which exist have
their being. These are the people who observe the stability and the conformity of the movement
of creation. Others say that it is something alien. These are people who observe the diversity
and the lawlessness and the evil of the powers. Others say that the things which exist are what
is destined to happen. These are the people who were occupied with this matter. Others say
that it is something in accordance with nature. Others say that it is a self-existent. The majority,
however, all who have reached as far as the visible elements, do not know anything more than
them.

Parte III
12. La Variedad de Teologas
Si ambas rdenes tanto la de la derecha y los de la izquierda, se unen entre s por el
pensamiento que se establece entre ellos, lo que les da su organizacin entre s, sucede
que ambos actan con la misma emulacin de sus obras, con los de la derecha se
asemejan a los de la izquierda, y los de la izquierda se asemeja a los de la derecha. Y si

a veces el mal orden comienza a hacer el mal de una manera tonta, el <sabio> orden
emula, en la forma de un hombre de violencia, tambin haciendo lo que es malo, como
si se tratara de un poder de un hombre de la violencia. En otras ocasiones el orden
insensato intenta hacerlo bien, hacindolo como esto, ya que el orden oculto, tambin,
es celoso de hacerlo. As como es en las cosas que estn establecidas, por lo que (es) en
las cosas que han llegado a ser. Desde que traen cosas diferentes de los otros, las que no
fueron instruidas fueron incapaces de conocer la causa de las cosas que existen. Por lo
tanto, ellos han introducido otros tipos (de explicacin), algunos dicen que es de
acuerdo a la providencia que las cosas que existen tienen su ser. Estas son las personas
que observan la estabilidad y la conformidad del movimiento de la creacin. Otros dicen
que es algo extrao. Se trata de personas que observan la diversidad y la anarqua y la
maldad de los poderes. Otros dicen que las cosas que existen son lo que est destinado a
suceder. Estas son las personas que se ocupaban de esta cuestin. Otros dicen que es
algo de acuerdo con la naturaleza. Otros dicen que es un auto-existente. La mayora, sin
embargo, todos los que han llegado tan lejos como los elementos visibles, no saben nada
ms que ellos.
Those who were wise among the Greeks and the barbarians have advanced to the powers
which have come into being by way of imagination and vain thought. Those who have come
from these, in accord with the mutual conflict and rebellious manner active in them, also spoke
in a likely, arrogant and imaginary way concerning the things which they thought of as wisdom,
although the likeness deceived them, since they thought that they had attained the truth, when
they had (only) attained error. (They did so) not simply in minor appellations, but the powers
themselves seem to hinder them, as if they were the Totality. Therefore, the order was caught
up in fighting itself alone, because of the arrogant hostility of one of the offspring of the archon
who is superior, who exists before him. Therefore, nothing was in agreement with its fellows,
nothing, neither philosophy nor types of medicine nor types of rhetoric nor types of music nor
types of logic, but they are opinions and theories. Ineffability held sway in confusion, because of
the indescribable quality of those who hold sway, who give them thoughts.

Los que eran sabios entre los griegos y los brbaros han avanzado por los poderes que
han venido a la existencia por medio de la imaginacin y el pensamiento vano. Los que
han venido de stos, de acuerdo con el conflicto mutuo y de manera rebelde lo activan
en ellos, tambin hablaron de una forma, arrogante e imaginario concerniente a lo que
pensaban de la sabidura, a pesar de que la semejanza los engaaba, ya que pensaban
que que haban alcanzado la verdad, cuando ellos haban (slo) obtenido Error. (As lo
hicieron) no slo en denominaciones menores, sino los propios poderes parecan
esconderse de ellos, como si ellos fueran la Totalidad. Por lo tanto, la orden se vio
envuelto en una lucha contra s misma sola, a causa de la hostilidad arrogante de uno de
los descendientes del arconte quien es superior, que existe antes que l. Por lo tanto,
nada estaba de acuerdo con su compaeros, nada, ni la filosofa, ni tipos de medicina ni
tipos de retrica ni tipos de msica ni tipos de lgica, pero ellos son opiniones y teoras.
Inefabilidad domin en la confusin, debido a la calidad indescriptible de quienes
detentan el poder, que les dan pensamientos.
Now, as for the things which came forth from the <race> of the Hebrews, things which are
written by the hylics who speak in the fashion of the Greeks, the powers of those who think
about all of them, so to speak, the "right ones," the powers which move them all to think of
words and a representation, they <brought> them, and they grasped so as to attain the truth
and used the confused powers which act in them. Afterwards they attained to the order of the
unmixed ones, the one which is established, the unity which exists as a representation of the
representation of the Father. It is not invisible in its nature, but a wisdom envelops it, so that it
might preserve the form of the truly invisible one. Therefore, many angels have not been able to
see it. Also, other men of the Hebrew race, of whom we already spoke, namely the righteous

ones and the prophets, did not think of anything and did not say anything from imagination or
through a likeness or from esoteric thinking, but each one by the power which was at work in
him, and while listening to the things which he saw and heard, spoke of them in [...]. They have
a unified harmony with one another after the manner of those who worked in them, since they
preserve the connection and the mutual harmony primarily by the confession of the one more
exalted than they. And there is one who is greater than they, who was appointed since they have
need of him, and whom the spiritual Logos begot along with them as one who needs the exalted
one, in hope and expectation in accord with the thought which is the seed of salvation. And he is
an illuminating word, which consists of the thought and his offspring and his emanations. Since
the righteous ones and the prophets, whom we have previously mentioned, preserve the
confession and the testimony concerning the one who is great, made by their fathers who were
looking for the hope and the hearing, in them is sown the seed of prayer and the searching,
which is sown in many who have searched for strengthening. It appears and draws them to love
the exalted one, to proclaim these things as pertaining to a unity. And it was a unity which
worked in them when they spoke. Their vision and their words do not differ because of the
multitude of those who have given them the vision and the word. Therefore, those who have
listened to what they have said concerning this do not reject any of it, but have accepted the
scriptures in an altered way. By interpreting them, they established many heresies which exist to
the present among the Jews. Some say that God is one, who made a proclamation in the
ancient scriptures. Others say that he is many. Some say that God is simple and was a single
mind in nature. Others say that his activity is linked with the establishment of good and evil. Still
others say that he is the creator of that which has come into being. Still others say that it was by
the angels that he created.

Ahora, en cuanto a las cosas que salieron de la <raza> de los Hebreos, las cosas que
estn escritas por los hlicos que hablan de la manera de los Griegos, los poderes de los
que piensan acerca de todos ellos, por as decirlo, la "correctas", los poderes que
mueven a todos a pensar en palabras y una representacin, ellos trajeron <>a ellos, y
ellos agarraron as a fin de alcanzar la verdad y utilizar los poderes confusos que
actuaban en ellos. Despus dque ellos alcanzan a la orden de los sin mezclar, la que est
establecida, la unidad que existe como una representacin de la representacin del
Padre. No es invisible en su naturaleza, sino una sabidura envuelta, por lo que podra
preservar la forma de lo realmente invisible. Por lo tanto, muchos ngeles no han sido
capaces de verlo. Adems, otros hombres de la raza hebrea, de quien ya hemos hablado,
es decir, los justos y los profetas, no pensaron en nada y no dijeron nada de la
imaginacin o a travs de una semejanza o de pensamiento esotrico, pero cada uno por
el poder que estaba trabajando en l, y mientras escuch, las cosas que vio y escuch,
habl de ellos en [...]. Ellos tienen una armona unificada entre s a la manera de los que
trabajaban en ellos, ya que conservan la conexin y la armona mutua principalmente
por la confesin de uno ms exaltado que ellos. Y hay uno que es ms grande que ellos,
que fue nombrado, ya que tienen necesidad de l, ya quien el Logos espiritual engendr
junto con ellos como uno que necesita un exaltado, en la esperanza y la expectativa de
acuerdo con la idea de que es la semilla de la salvacin. Y es una palabra que ilumina,
que consiste en el pensamiento y en su descendencia y sus emanaciones. Ya que los
justos y los profetas, a los que hemos mencionado anteriormente, preservan la confesin
y el testimonio sobre el que es grande, hecha por sus padres, que esperaban la esperanza
y la audiencia, en ellos se siembra la semilla de la oracin y la bsqueda, que se siembra
en muchos de los que han buscado fortalecerse. Aparece y los atrae a amar el exaltado,
para proclamar estas cosas como perteneciente a una unidad. Y era una unidad que
trabaj en ellos cuando ello hablaban. Su visin y sus palabras no difieren debido a la
multitud de aquellos que les han dado la visin y la palabra. Por lo tanto, aquellos que
han escuchado lo que ellos han dicho en relacin con esto, no rechazan nada de eso,
pero han aceptado las Escrituras de una manera alterada. Por su interpretacin,
establecieron muchas herejas que existen hasta el presente entre los Judios. Algunos

dicen que Dios es uno, que hizo una proclamacin en las antiguas escrituras. Otros
dicen que l es muchos. Algunos dicen que Dios es simple y era una sola mente en la
naturaleza. Otros dicen que su actividad est relacionada con el establecimiento del bien
y del mal. Aun, otros dicen que l es el creador de lo que ha llegado a ser. Aun, otros
dicen que fue por los ngeles que l cre.
The multitude of ideas of this sort is the multitude of forms and the abundance of types of
scripture, that which produced their teachers of the Law. The prophets, however, did not say
anything of their own accord, but each one of them (spoke) of the things which he had seen and
heard through the proclamation of the Savior. This is what he proclaimed, with the main subject
of their proclamation being that which each said concerning the coming of the Savior, which is
this coming. Sometimes the prophets speak about it as if it will be. Sometimes (it is) as if the
Savior speaks from their mouths, saying that the Savior will come and show favor to those who
have not known him. They have not all joined with one another in confessing anything, but each
one, on the basis of the thing from which he received power to speak about him, and on the
basis of the place which he saw, thinks that it is from it that he will be begotten, and that he will
come from that place. Not one of them knew whence he would come nor by whom he would be
begotten, but he alone is the one of whom it is worthy to speak, the one who will be begotten
and will suffer. Concerning that which he previously was and that which he is eternally - an
unbegotten, impassible one from the Logos, who came into being in flesh - he did not come into
their thought. And this is the account which they received an impulse to give concerning his
flesh which was to appear. They say that it is a production from all of them, but that before all
things it is from the spiritual Logos, who is the cause of the things which have come into being,
from whom the Savior received his flesh. He had conceived <it> at the revelation of the light,
according to the word of the promise, at his revelation from the seminal state. For the one who
exists is not a seed of the things which exist, since he was begotten at the end. But to the one
by whom the Father ordained the manifestation of salvation, who is the fulfillment of the
promise, to him belonged all these instruments for entry into life, through which he descended.
His Father is one, and alone is truly a father to him, the invisible, unknowable, the
incomprehensible in his nature, who alone is God in his will and his form, who has granted that
he might be seen, known, and comprehended.

La multitud de ideas de este tipo es la multitud de formas y la abundancia de tipos de


escritura, la que produjeron sus maestros de la ley. Los profetas, sin embargo, no dijeron
nada por su propia voluntad, sino que cada uno de ellos (habl) de las cosas que haba
visto y odo a travs de la proclamacin del Salvador. Esto es lo que proclam, con el
tema principal de su proclamacin siendo lo que cada uno dijo respecto a la venida del
Salvador, que es lo por venir. A veces los profetas hablan de ello como si lo ser. A
veces (es) como si el Salvador habla de sus bocas, diciendo que el Salvador vendr y
mostrar favor a los que no lo han conocido. Ellos no se han unido entre s en confesar
nada, pero cada uno de ellos, sobre la base de la cosa de la que recibi poder para hablar
sobre l, y sobre la base del lugar que el vio, piensa que es desde ello que l ser
engendrado, y que va a venir de ese lugar. Ninguno de ellos saba de dnde iba a venir,
ni por quin iba a ser engendrado, porque slo l es el uno de los cuales es digno de
hablar, el que va a ser engendrado y va a sufrir. En cuanto a lo que era anteriormente y
lo que l es eternamente - un, uno impasible ingnito del Logos, que vino en ser carne l no entr en su pensamiento. Y esta es la cuenta que elllos recibieron un impulso para
dar sobre su carne que iba a aparecer. Dicen que se trata de una produccin de todos
ellos, pero que antes de todas las cosas es del Logos espiritual, que es la causa de las
cosas que hayan pasado a ser, de quienes el Salvador recibi su carne. El ha concebido
<ello> en la revelacin de la luz, de acuerdo con la palabra de la promesa, en su
revelacin del estado seminal. Porque el que existe no es una semilla de las cosas que
existen, ya que l fue engendrado al final. Pero al uno por quien el Padre orden la
manifestacin de la salvacin, que es el cumplimiento de la promesa, para l le

pertenecen todos estos instrumentos para la entrada en la vida, a travs del cual
descendi. Su padre es uno, y solo es verdaderamente un padre para l, lo invisible,
incognoscible, lo incomprensible en su naturaleza, el nico que es Dios en su voluntad y
su forma, que ha hecho que pudiera ser visto, conocido y comprendido.
13. The Incarnate Savior and his Companions
He it is who was our Savior in willing compassion, who is that which they were. For it was for
their sake that he became manifest in an involuntary suffering. They became flesh and soul, that
is, eternally which (things) hold them and with corruptible things they die. And as for those who
came into being, the invisible one taught them invisibly about himself.

13. El Encarnado Salvador y sus Compaeros


l es el que era nuestro Salvador en compasin dispuesto, quien es este que ellos
fueron. Porque fue por su bien que se puso de manifiesto en un sufrimiento
involuntario. Ellos se convirtieron en carne y alma, es decir, eternamente que las (cosas)
los mantuvieron y con cosas corruptibles ellos mueren. Y por aquellos que vino en ser,
el invisible les ense invisiblemente sobre s mismo.
Not only did he take upon <himself> the death of those whom he thought to save, but he also
accepted their smallness to which they had descended when they were <born> in body and
soul. (He did so) because he had let himself be conceived and born as an infant, in body and
soul.

No slo l tom sobre <si mismo> la muerte de los que l pens salvar, sino l tambin
acept su pequeez a la que ellos haban descendido cuando fueron <nacidos> en
cuerpo y alma. (l tambin lo hizo) porque el haba dejado el mismo ser concebido y
nacido como un beb, en cuerpo y alma.
Among all the others who shared in them, and those who fell and received the light, he came
into being exalted, because he had let himself be conceived without sin, stain and defilement.
He was begotten in life, being in life because the former and the latter are in passion and
changing opinion from the Logos who moved, who established them to be body and soul. He it
is <who> has taken to himself the one who came from those whom we previously mentioned.

Entre todos los otros que compartieron, y los que cayeron y recibieron la luz, l lleg a
ser ser exaltado, porque el haba dejado ser concebido sin pecado, mancha y deshonra.
l fue engendrado en la vida, siendo en la vida porque los primeros y los ltimos son en
la pasin y cambiando de opinin desde el Logos que se mud, quien los cre para ser
el cuerpo y el alma. l es <quien> ha tomado para s mismo el que vino desde aquellos
que hemos mencionado anteriormente.
He came into being from the glorious vision and the unchanging thought of the Logos who
returned to himself, after his movement, from the organization, just as those who came with him
took body and soul and a confirmation and stability and judgment of things. They too intended to
come.

l naci de la visin gloriosa y el pensamiento inmutable del Logos que volvi a s


mismo, despus de su movimiento, desde la organizacin, al igual que los que vinieron
con l tomaron cuerpo y alma y una confirmacin y la estabilidad y el juicio de las
cosas. Ellos tambin destinados a venir.

When they thought of the Savior they came, and they came when he knew; they also came
more exalted in the emanation according to the flesh than those who had been brought forth
from a defect, because in this way they, too, received their bodily emanation, along with the
body of the Savior, through the revelation and the mingling with him. These others were those of
one substance, and it indeed is the spiritual (substance). The organization is different. This is
one thing, that is another. Some come forth from passion and division, needing healing. Others
are from prayer, so that they heal the sick, when they have been appointed to treat those who
have fallen. These are the apostles and the evangelists. They are the disciples of the Savior,
and teachers who need instruction. Why, then, did they, too, share in the passions in which
those who have been brought forth from passion share, if indeed they are bodily productions in
accordance with the organization and <the> Savior, who did not share in the passions?

Cuando pensaban del Salvador ellos vinieron, y vinieron cuando l supo; tambin
vinieron ms exaltado en la emanacin de acuerdo a la carne de los que haban sido
sacado de un defecto, porque de esta manera ellos, tambin, recibieron su emanacin
corporal, junto con el cuerpo del Salvador, a travs de la revelacin y de la mezcla con
l. Estos otros eran los de una sustancia, y que de hecho es lo espiritual (sustancia). La
organizacin es diferente. Esto es una cosa, esto es otra. Algunos vienen de la pasin y
de la divisin, que necesitan curacin. Otros son de la oracin, para que sanen los
enfermos, cuando hayan sido designados para el tratamiento de los que han cado. Estos
son los apstoles y los evangelistas. Son los discpulos del Salvador, y maestros que
necesitan instruccin. Por qu, entonces, hicieron ellos, tambin, la participacin en las
pasiones en la que los que han sido traidos desde la pasin compartida, si es que ellos
son producciones corporales de acuerdo con la organizacin y <el> Salvador, que no
comparta en las pasiones?
The Savior was an image of the unitary one, he who is the Totality in bodily form. Therefore, he
preserved the form of indivisibility, from which comes impassability. They, however, are images
of each thing which became manifest. Therefore, they assume division from the pattern, having
taken form for the planting which exists beneath the heaven. This also is what shares in the evil
which exists in the places which they have reached. For the will held the Totality under sin, so
that by that will he might have mercy on the Totality and they might be saved, while a single one
alone is appointed to give life, and all the rest need salvation. Therefore, it was from (reasons)
of this sort that it began to receive grace to give the honors which were proclaimed by Jesus,
which were suitable for him to proclaim to the rest, since a seed of the promise of Jesus Christ
was set up, whom we have served in (his) revelation and union. Now the promise possessed
the instruction and the return to what they are from the first, from which they possess the drop,
so as to return to him, which is that which is called "the redemption." And it is the release from
the captivity and the acceptance of freedom. In its places, the captivity of those who were slaves
of ignorance holds sway. The freedom is the knowledge of the truth which existed before the
ignorance was ruling, forever without beginning and without end, being something good, and a
salvation of things, and a release from the servile nature in which they have suffered.

El Salvador era una imagen de la unitaria, el que es la Totalidad en forma corporal. Por
lo tanto, l conservaba la forma de indivisibilidad, de donde proviene la
impracticabilidad. Ellos, sin embargo, son las imgenes de cada cosa que se hizo
manifiesta. Por lo tanto, asumen divisin del patrn, habiendo tomado forma para la
plantacin que existe bajo el cielo. Esto es tambin lo que comparte en el mal que existe
en los lugares que ellos han alcanzado. Por la voluntad celebrada la Totalidad bajo
pecado, as que por esto el tendra misericordia en la Totalidad y para ser salvos,
mientras un nico uno solo es encargado para dar vida, y todos los dems necesitan
salvacin. Por lo tanto, fue a partir de (razones) de este tipo que comenz a recibir la
gracia de dar los honores que fueron proclamadas por Jess, que eran adecuados para l
para proclamar a los dems, ya que una semilla de la promesa de Jesucristo fue creada ,
los que hemos servido en (su) revelacin y unin. Ahora la promesa posea la

instruccin y la vuelta para que ellos son los primeros, de losa que poseen la cada, con
el fin de regresar a l, que es lo que se llama "la redencin." Y es la liberacin de la
cautividad y la aceptacin de la libertad. En sus lugares, el cautiverio de los que eran
esclavos de la ignorancia impera. La libertad es el conocimiento de la verdad que existi
antes que la ignorancia estaba gobernando, para siempre, sin principio y sin fin, siendo
algo bueno, y una salvacin de las cosas, y una liberacin de la naturaleza servil en la
que ellos han sufrido.
Those who have been brought forth in a lowly thought of vanity, that is, (a thought) which goes
to things which are evil through the thought which draws them down to the lust for power, these
have received the possession which is freedom, from the abundance of the grace which looked
upon the children. It was, however, a disturbance of the passion and a destruction of those
things which he cast off from himself at first, when the Logos separated them from himself, (the
Logos) who was the cause of their being destined for destruction, though he kept <them> at
<the> end of the organization and allowed them to exist because even they were useful for the
things which were ordained.

Aquellos que se han traido en un pensamiento humilde de vanidad, es decir, (un


pensamiento), que va a las cosas que estn mal a travs de la idea que los atrae a la
ambicin de poder, estos han recibido la posesin que es la libertad, de la abundancia de
la gracia que mir sobre los hijos. Fue, sin embargo, una alteracin de la pasin y la
destruccin de esas cosas que l haba echado fuera de s mismo al principio, cuando el
Logos los separaba de l mismo, (el Logos), que fue la causa de que sean destinados a la
destruccin, a pesar de que l los mantuvoa <ellos> en <el> final de la organizacin y
les ha permitido existir porque incluso ellos fueron tiles para las cosas que fueron
luego formadas.
14. The Tripartition of Mankind
Mankind came to be in three essential types, the spiritual, the psychic, and the material,
conforming to the triple disposition of the Logos, from which were brought forth the material
ones and the psychic ones and the spiritual ones. Each of the three essential types is known by
its fruit. And they were not known at first but only at the coming of the Savior, who shone upon
the saints and revealed what each was.

14. El Triparticin de la Humanidad


La humanidad vino a ser en tres tipos esenciales, lo espiritual, lo psquico, y el material,
conforme a la triple disposicin del Logos, de la que se sac los materiales y los
psquicos y los espirituales. Cada uno de los tres tipos esenciales se conoce por su fruto.
Y ellos no se conocan al principio, pero slo en la venida del Salvador, quien brill
sobre los santos y revel lo que era cada uno.
The spiritual race, being like light from light and like spirit from spirit, when its head appeared, it
ran toward him immediately. It immediately became a body of its head. It suddenly received
knowledge in the revelation. The psychic race is like light from a fire, since it hesitated to accept
knowledge of him who appeared to it. (It hesitated) even more to run toward him in faith. Rather,
through a voice it was instructed, and this was sufficient, since it is not far from the hope
according to the promise, since it received, so to speak as a pledge, the assurance of the things
which were to be. The material race, however, is alien in every way; since it is dark, it shuns the
shining of the light, because its appearance destroys it. And since it has not received its unity, it
is something excessive and hateful toward the Lord at his revelation.

La carrera espiritual, ser como la luz desde la luz y como espritu desde el espritu,
cuando su cabeza apareci, corri hacia l inmediatamente. Inmediatamente se convirti
en un cuerpo de su cabeza. De pronto recibi el conocimiento en la revelacin. La
carrera psquica es como la luz de un fuego, ya que dud en aceptar el conocimiento de
l que que apareci. (Dud) an ms para correr hacia l con fe. Ms bien, a travs de
una voz que se le instruy, y esto era suficiente, ya que no est lejos de la esperanza,
segn la promesa, ya que recibi, por as decirlo, como prenda el testimonio de las cosas
que haban de ser. La carrera de material, sin embargo, es ajeno en todos los sentidos; ya
que es oscura, rehuye el resplandor de la luz, porque su aspecto lo destruye. Y ya que no
ha recibido su unidad, que es algo excesivo y odioso hacia el Seor en su revelacin.
The spiritual race will receive complete salvation in every way. The material will receive
destruction in every way, just as one who resists him. The psychic race, since it is in the middle
when it is brought forth and also when it is created, is double according to its determination for
both good and evil. It takes its appointed departure suddenly and its complete escape to those
who are good. Those whom the Logos brought forth in accordance with the first element of his
thought, when he remembered the exalted one and prayed for salvation, have salvation
suddenly. They will be saved completely because of the salvific thought. As he was brought
forth, so, too, were these brought forth from him, whether angels or men. In accordance with the
confession that there is one who is more exalted than themselves, and in accordance with the
prayer and the search for him, they also will attain the salvation of those who have been brought
forth, since they are from the disposition which is good. They were appointed for service in
proclaiming the coming of the Savior who was to be and his revelation which had come.
Whether angels or men, when he was sent as a service to them, they received, in fact, the
essence of their being. Those, however, who are from the thought of lust for power, who have
come into being from the blow of those who fight against him, those whom the thought brought
forth, from these, since they are mixed, they will receive their end suddenly. Those who will be
brought forth from the lust for power which is given to them for a time and for certain periods,
and who will give glory to the Lord of glory, and who will relinquish their wrath, they will receive
the reward for their humility, which is to remain forever. Those, however, who are proud because
of the desire of ambition, and who love temporary glory, and who forget that it was only for
certain periods and times which they have that they were entrusted with power, and for this
reason did not acknowledge that the Son of God is the Lord of all and Savior, and were not
brought out of wrath and the resemblance to the evil ones, they will receive judgment for their
ignorance and their senselessness, which is suffering, along with those who went astray,
anyone of them who turned away; and even more (for) wickedness in doing to the Lord things
which were not fitting, which the powers of the left did to him, even including his death. They
persevered saying, "We shall become rulers of the universe, if the one who has been
proclaimed king of the universe is slain," (they said this) when they labored to do this, namely
the men and angels who are not from the good disposition of the right ones but from the
mixture. And they first chose for themselves honor, though it was only a temporary wish and
desire, while the path to eternal rest is by way of humility for salvation of those who will be
saved, those of the right ones. After they confess the Lord and the thought of that which is
pleasing to the church and the song of those who are humble along with her to the full extent
possible, in that which is pleasing to do for her, in sharing in her sufferings and her pains in the
manner of those who understand what is good for the church, they will have a share in her
hope. This is to be said on the subject of how men and angels who are from the order of the left
have a path to error: not only did they deny the Lord and plot evil against him, but also toward
the Church did they direct their hatred and envy and jealousy; and this is the reason for the
condemnation of those who have moved and have aroused themselves for the trials of the
Church.

La carrera espiritual recibir la salvacin completa en todos los sentidos. El material


recibir destruccin en todos los sentidos, del mismo modo que se le resiste. La carrera
psquica, ya que est en el centro cuando vino a ser y tambin cuando se crea, es el
doble de acuerdo con su determinacin tanto para el bien y el mal. Toma su nombrada
salida de repente y su escape completo a los que son buenos. Aquellos a quienes el

Logos sac de conformidad con el primer elemento de su pensamiento, cuando se


acord el exaltado y or por la salvacin, tienen la salvacin de repente. Ellos sern
guardados por completo debido a la idea salvadora. Mientras el fue traido, as, tambin,
fueron estos traidos desde l, sean ngeles u hombres. De acuerdo con la confesin de
que hay uno que es ms elevado que ellos mismos, y de acuerdo con la oracin y la
bsqueda de l, ellos tambin alcancen la salvacin de aquellos que se han dado a luz,
ya que son de la disposicin que es bueno. Ellos fueron nombrados para el servicio en la
proclamacin de la venida del Salvador que haba de ser y de su revelacin que haba
llegado. Si los ngeles u hombres, cuando fue enviado como un servicio a ellos, ellos lo
recibieron, de hecho, la esencia de su ser. Aquellos, sin embargo, que son de la idea de
la ambicin de poder, que han llegado a ser por el golpe de los que luchan contra l, a
los que el pensamiento ha traido, de estos, ya que se mezclan, ellos recibirn su fin
repentinamente . Los que sern traidos de la ambicin de poder y se dara a ellos por un
tiempo y durante ciertos perodos, y quien dar gloria al Seor de la gloria, y quien
renunciarn a su ira, recibirn la recompensa por su humildad , que permanecer para
siempre. Aquellos, sin embargo, que estn orgullosos por el deseo de la ambicin, y que
aman la gloria temporal, y que olvidan que era slo para ciertos periodos y tiempos que
ellos han sido encargadas con poder, y por esta razn no reconocen que el Hijo de Dios
es el Seor de todos y Salvador, y no fue traido de la ira y al parecido con los malvados,
ellos recibir el juicio por su ignorancia y su falta de sentido, lo cual es sufrimiento,
junto con los extraviados, a nadie de los que se dio la vuelta; y an ms maldad (para)
en hacer que el Seor las cosas que no eran apropiadas, que los poderes de la izquierda
le hicieron a l, incluyendo incluso su muerte. Ellos perseveraron diciendo: "Vamos a
llegar a ser los gobernantes del universo, si el que ha sido proclamado rey del universo
es asesinado," (ellos dijeron esto) cuando trabajaron para hacer esto, es decir, los
hombres y los ngeles que no son de la buena disposicin de los justos, sino a partir de
la mezcla. Y ellos por primera vez eligieron por s mismos honor, aunque era slo un
deseo temporal y ansias, mientras que la ruta de acceso al eterno descanso es por medio
de la humildad para la salvacin de aquellos que sern salvados, los correctos. Despus
ellos confiesan al Seor y la idea de lo que es agradable a la iglesia y el canto de los que
son humildes junto con ella `para la completa extensin posible, en lo que es agradable
a hacer por ella, en el compartir en sus sufrimientos y su dolores en la manera de
aquellos que entienden lo que es bueno para la iglesia, van a tener una participacin en
su esperanza. Esto es para decir sobre el tema de cmo los hombres y los ngeles que
estn en el orden de la izquierda tienen un camino al error: no slo ellos niegan al Seor
y complotan contra l, sino tambin hacia la Iglesia ellos dirigen su odio y la envidia y
los celos; y esta es la razn de la condena de los que se han movido y se han despertado
a s mismos por las pruebas de la Iglesia.
15. The Process of Restoration
The election shares body and essence with the Savior, since it is like a bridal chamber because
of its unity and its agreement with him. For, before every place, the Christ came for her sake.
The calling, however, has the place of those who rejoice at the bridal chamber, and who are
glad and happy at the union of the bridegroom and the bride. The place which the calling will
have is the aeon of the images, where the Logos has not yet joined with the Pleroma. And since
the man of the Church was happy and glad at this, as he was hoping for it, he separated spirit,
soul, and body in the organization of the one who thinks that he is a unity, though within him is
the man who is the Totality - and he is all of them. And, though he has the escape from the [...]
which the places will receive, he also has the members about which we spoke earlier. When the
redemption was proclaimed, the perfect man received knowledge immediately, so as to return in
haste to his unitary state, to the place from which he came, to return there joyfully, to the place

from which he came, to the place from which he flowed forth. His members, however, needed a
place of instruction, which is in the places which are adorned, so that they might receive from
them resemblance to the images and archetypes, like a mirror, until all the members of the body
of the Church are in a single place and receive the restoration at one time, when they have
been manifested as the whole body, namely the restoration into the Pleroma. It has a
preliminary concord with a mutual agreement, which is the concord which belongs to the Father,
until the Totalities receive a countenance in accordance with him. The restoration is at the end,
after the Totality reveals what it is, the Son, who is the redemption, that is, the path toward the
incomprehensible Father, that is, the return to the pre-existent, and (after) the Totalities reveal
themselves in that one, in the proper way, who is the inconceivable one and the ineffable one,
and the invisible one and the incomprehensible one, so that it receives redemption. It was not
only release from the domination of the left ones, nor was it only escape from the power of
those of the right, to each of which we thought that were slaves and sons, from whom none
escapes without quickly becoming theirs again, but the redemption also is an ascent to the
degrees which are in the Pleroma and to those who have named themselves and who conceive
of themselves according to the power of each of the aeons, and (it is) an entrance into what is
silent, where there is no need for voice nor for knowing, nor for forming a concept, nor for
illumination, but (where) all things are light, while they do not need to be illumined.

15. El proceso de restauracin


El cuerpo comparte el cuerpo y la esencia con el Salvador, ya que es como una cmara
nupcial por su unidad y su acuerdo con l. Porque, antes de cada lugar, el Cristo vino
por causa de ella. El llamado, sin embargo, tiene lugar de los que se gozan en la cmara
nupcial, y que estn contentos y felices en la unin del novio y la novia. El lugar que la
convocatoria tendr es el en de las imgenes, en el que el Logos an no se ha unido
con el Pleroma. Y puesto que el hombre de la Iglesia estaba feliz y contento en esto,
como l esperaba, l separ espritu, alma y cuerpo en la organizacin de lo que piensa
que l es una unidad, aunque dentro de l es el hombre que es la Totalidad - y l es todo
de ellos. Y, a pesar de que tiene el escape desde el [...], que recibirn los lugares, l
tambin tiene a los miembros sobre los que hablbamos antes. Cuando se proclam la
redencin, el hombre perfecto recibi conocimiento de inmediato, con el fin de volver a
toda prisa a su estado unitario, al lugar de donde vino, volver all con alegra, al lugar de
donde vino, al lugar desde el que l fluy. Sus miembros, sin embargo, necesitan un
lugar de instruccin, que se encuentra en los lugares que se adornan, para que puedan
recibir de ellos su semejanza con las imgenes y arquetipos, como un espejo, hasta que
todos los miembros del cuerpo de la Iglesia estn en un solo lugar y reciban la
restauracin de una sola vez, cuando se han manifestado como todo el cuerpo, a saber,
la restauracin en el Pleroma. Tiene una concordia preliminar con un acuerdo mutuo,
que es la concordia que pertenece al Padre, hasta que las Totalidades reciben un
semblante de acuerdo con l. La restauracin se encuentra al final, despus de que la
Totalidad revela lo que es, el Hijo, que es la redencin, es decir, el camino hacia el
Padre, inmenso, es decir, el retorno al pre-existente, y (despus) los Totalidades se
revelan ellos mismos en este uno, de la manera adecuada, que es el inconcebible y el
inefable, y el invisible y el incomprensible, por lo que recibe la redencin. No slo fue
la liberacin de la dominacin de las izquierdas, ni fue slo escapar del poder de los de
la derecha, a cada uno de los que pensbamos que eran esclavos y los hijos, de los
cuales ninguno se escapa sin convertirse rpidamente suyo de nuevo, pero la redencin
es tambin un ascenso a los grados que estn en el Pleroma y para los que se han
llamado a s mismos y que se conciben a s mismos de acuerdo con el poder de cada uno
de los eones, y (es) una entrada a lo que es silencio, donde no hay necesidad de voz ni
de conocer, ni para la formacin de un concepto, ni para la iluminacin, pero (dnde)
todas las cosas son la luz, mientras que no necesitan ser iluminados.

Not only do humans need redemption, but also the angels, too, need redemption, along with the
image and the rest of the Pleromas of the aeons and the wondrous powers of illumination. So
that we might not be in doubt in regard to the others, even the Son himself, who has the position
of redeemer of the Totality, needed redemption as well, - he who had become man, - since he
gave himself for each thing which we need, we in the flesh, who are his Church. Now, when he
first received redemption from the word which had descended upon him, all the rest received
redemption from him, namely those who had taken him to themselves. For those who received
the one who had received (redemption) also received what was in him.

No slo los seres humanos necesitan la redencin, sino tambin los ngeles, tambin
necesitan la redencin, junto con la imagen y el resto de los Pleromas de los eones y los
poderes maravillosos de iluminacin. As que podramos no estar en duda en lo que
respecta a los dems, incluso el propio Hijo, que tiene la posicin de redentor de la
Totalidad, la redencin necesitada tambin, - el que se haba convertido en el hombre, desde que se entreg por cada cosa que que necesitamos, en la carne, que son su Iglesia.
Ahora, cuando recibi por primera vez la redencin de la palabra que haba descendido
sobre l, todo el resto recibi la redencin de l, es decir, aquellos que lo haba llevado a
s mismos. Para aquellos que recibi el que haba recibido (redencin) tambin recibi
lo que haba en l.
Among the men who are in the flesh redemption began to be given, his first-born, and his love,
the Son who was incarnate, while the angels who are in heaven asked to associate, so that they
might form an association with him upon the earth. Therefore, he is called "the Redemption of
the angels of the Father," he who comforted those who were laboring under the Totality for his
knowledge, because he was given the grace before anyone else.

Entre los hombres que estn en la redencin de la carne comenz a ser dado, su
primognito, y su amor, el Hijo que se encarn, mientras que los ngeles que estn en el
cielo piden asociarse, de manera que puedan formar una asociacin con l en el la tierra.
Por lo tanto, se le llama "la redencin de los ngeles del Padre," el que consol a los que
estaban trabajando bajo la Totalidad para su conocimiento, porque se le dio la gracia
antes que nadie.
The Father had foreknowledge of him, since he was in his thought before anything came into
being, and since he had those to whom he has revealed him. He set the deficiency on the one
who remains for certain periods and times, as a glory for his Pleroma, since the fact that he is
unknown is a cause of his production from his agreement [...] of him. Just as reception of
knowledge of him is a manifestation of his lack of envy and the revelation of the abundance of
his sweetness, which is the second glory, so, too, he has been found to be a cause of
ignorance, although he is also a begetter of knowledge.

El Padre tena previo conocimiento de l, ya que l estaba en su pensamiento antes de


que alguna cosa fuera, y desde que el tuvo a aquellos a quienes l ha revelado. El dej la
deficiencia en lo que permanece durante ciertos perodos y tiempos, como una gloria
para su Pleroma, ya que el hecho de que se desconoce es una de las causas de su
produccin de su acuerdo [...] de l. As como la recepcin de conocimiento de l es una
manifestacin de su falta de envidia y la revelacin de la abundancia de su dulzura, que
es la segunda gloria, as, tambin, el ha sido encontrado para ser una causa de la
ignorancia, aunque el es tambin un engendrador del conocimiento.
In a hidden and incomprehensible wisdom he kept the knowledge to the end, until the Totalities
became weary while searching for God the Father, whom no one found through his own wisdom
or power. He gives himself, so that they might receive knowledge of the abundant thought about
his great glory, which he has given, and (about) the cause, which he has given, which is his

unceasing thanksgiving, he who, from the immobility of his counsel, reveals himself eternally to
those who have been worthy of the Father, who is unknown in his nature, so that they might
receive knowledge of him, through his desire that they should come to experience the ignorance
and its pains.

En una sabidura oculta e incomprensible guardaba el conocimiento para el final, hasta


las Totalidades llegaron a estar cansado durante la bsqueda de Dios Padre, a quien
nadie encontr a travs de su propia sabidura o poder. l da a s mismo, para que
puedan recibir el conocimiento del pensamiento abundante sobre su gran gloria, que l
ha dado, y (sobre) la causa, que el ha dado, que es su accin de gracias incesante, el
quien, desde la inmovilidad de su consejo, se revela el mismo eternamente a los que han
sido dignos del Padre, que son desconocidos en su naturaleza, para que puedan recibir el
conocimiento de l, a travs de su deseo que vendra para experimentar la ignorancia y
sus dolores.
Those of whom he first thought that they should attain knowledge and the good things which are
in it, they were planning - which is the wisdom of the Father, - that they might experience the evil
things and might train themselves in them, as a [...] for a time, so that they might receive the
enjoyment of good things for eternity. They hold change and persistent renunciation and the
cause of those who fight against them as an adornment and marvelous quality of those who are
exalted, so that it is manifest that the ignorance of those who will be ignorant of the Father was
something of their own. He who gave them knowledge of him was one of his powers for
enabling them to grasp that knowledge in the fullest sense is called "the knowledge of all that
which is thought of" and "the treasure" and "the addition for the increase of knowledge," "the
revelation of those things which were known at first," and "the path toward harmony and toward
the pre-existent one," which is the increase of those who have abandoned the greatness which
was theirs in the organization of the will, so that the end might be like the beginning.

Aquellos de los que primeros que pensaron que deberan alcanzar el conocimiento y las
buenas cosas que estn en l, que estaban planeando - que es la sabidura del Padre, que puedan experimentar las cosas malas y pueden entrenarse en ellas, como [...] por un
tiempo, para que puedan recibir el disfrute de las cosas buenas para la eternidad. Ellos
llevan a cabo el cambio y la renuncia persistente y la causa de los que luchan contra
ellos como un adorno y maravillosa cualidad de aquellos que son exaltados, para que
sea manifiesto que la ignorancia de aquellosd que van a ser ignorantes del Padre era
algo propio. El que les dio conocimiento de l fue uno de sus poderes para que les
permita comprender que el conocimiento en el sentido ms pleno se llama "el
conocimiento de todo lo que se pens en" y "el tesoro" y "la adicin para el aumento del
conocimiento "," la revelacin de esas cosas que eran conocidas al principio ", y" el
camino hacia la armona y hacia el uno pre-existente ", que es el aumento de los que han
abandonado la grandeza que era de ellos en la organizacin de la voluntad , de modo
que el fin podra ser como al principio.
As for the baptism which exists in the fullest sense, into which the Totalities will descend and in
which they will be, there is no other baptism apart from this one alone, which is the redemption
into God, Father, Son and Holy Spirit, when confession is made through faith in those names,
which are a single name of the gospel, when they have come to believe what has been said to
them, namely that they exist. From this they have their salvation, those who have believed that
they exist. This is attaining in an invisible way to the Father, Son, and Holy Spirit in an
undoubting faith. And when they have borne witness to them, it is also with a firm hope that they
attained them, so that the return to them might become the perfection of those who have
believed in them and (so that) the Father might be one with them, the Father, the God, whom
they have confessed in faith and who gave (them) their union with him in knowledge.

En cuanto al bautismo, que existe en el sentido ms amplio, en el que los Totalidades


descendern y en el que estar, no hay otro bautismo aparte de esto uno solo, que es la
redencin en Dios, Padre, Hijo y Espritu Santo, cuando la confesin se hace a travs de
la fe en esos nombres, que son un solo nombre del evangelio, cuando han llegado a
creer lo que se ha dicho para ellos, es decir, de que existen. De esto tienen su salvacin,
aquellos que han credo que existe. Esta es la consecucin de una manera invisible para
el Padre, el Hijo y el Espritu Santo en una fe indudable. Y cuando han dado testimonio
a ellos, tambin es con una firme esperanza que ellos alcanzan, por lo que el retorno a
ellos podra convertirse en la perfeccin de aquellos que han credo en ellos y (para que)
el Padre podra ser uno con ellos , el Padre, el Dios, a quien ellos han confesado en la fe
y que dio (a ellos) su unin con l en el conocimiento.
The baptism which we previously mentioned is called "garment of those who do not strip
themselves of it," for those who will put it on and those who have received redemption wear it. It
is also called "the confirmation of the truth which has no fall." In an unwavering and immovable
way it grasps those who have received the restoration while they grasp it. (Baptism) is called
"silence" because of the quiet and the tranquility. It is also called "bridal chamber" because of
the agreement and the indivisible state of those who know they have known him. It is also called
"the light which does not set and is without flame," since it does not give light, but those who
have worn it are made into light. They are the ones whom he wore. (Baptism) is also called "the
eternal life," which is immortality; and it is called "that which is, entirely, simply, in the proper
sense, what is pleasing, inseparably and irremovably and faultlessly and imperturbably, for the
one who exists for those who have received a beginning." For, what else is there to name it
apart from "God," since it is the Totalities, that is, even if it is given numberless names, they are
spoken simply as a reference to it. Just as he transcends every word, and he transcends every
voice, and he transcends every mind, and he transcends everything, and he transcends every
silence, so it is Dittography with those who are that which he is. This is that which they find it to
be, ineffably and inconceivably in (its) visage, for the coming into being in those who know,
through him whom they have comprehended, who is the one to whom they gave glory.

El bautismo que hemos mencionado anteriormente se llama "vestidura de aquellos no se


despojan de ella", para los que se las pondrn y los que han recibido la redencin de
usarlas. Tambin se le llama "la confirmacin de la verdad que no tiene cada." De una
manera firme e inamovible capta a los que han recibido la restauracin, mientras ellos lo
agarran. (Bautismo) se llama "silencio" a causa de la tranquilidad y la quietud. Tambin
se le llama "cmara nupcial" por el acuerdo y el estado indivisible de los que saben que
lo han conocido. Tambin se le llama "la luz que no se ajusta y es sin llama," ya que no
da luz, pero los que la han usado se hacen a la luz. Ellos son los que l llevaba.
(Bautismo) tambin se le llama "la vida eterna", que es la inmortalidad; y se llama "lo
que es, por completo, simplemente, en el sentido propio, lo que agrada, inseparable e
inamovible y sin fallos e, imperturbable, para el que existe para aquellos que han
recibido un comienzo." Porque, qu ms hay para nombrarlo aparte de "Dios", ya que
son los Totalidades, es decir, incluso si se le da nombres innumerables, ellos se hablan
simplemente como una referencia a l. Del mismo modo que trasciende cada palabra, y
trasciende todas las voces, y el trasciende todas las mentes, y el trasciende todo, y l
trasciende cada silencio, por lo que es Dittography con aquellos que son lo que l es.
Esto es lo que les resulta a ser, inefable e inconcebiblemente en (su) rostro, porque la
venida a la existencia en los que saben, a travs de l los que han comprendido, quien es
a quien ellos dieron gloria.
16. Redemption of the Calling
Even if on the matter of the election there are many more things for us to say, as it is fitting to
say, nonetheless, on the matter of those of the calling - for those of the right are so named - it is

necessary for us to return once again to them, and it is not profitable for us to forget them. We
have spoken about them, - If there is enough in what preceded at some length, how have we
spoken? In a partial way, - since I said about all those who came forth from the Logos, either
from the judgment of the evil ones or from the wrath which fights against them and the turning
away from them, which is the return to the exalted ones, or from the prayer and the
remembrance of those who pre-existed, or from hope and faith that they would receive their
salvation from good work, since they have been deemed worthy because they are beings from
the good dispositions, (that) they have cause of their begetting which is an opinion from the one
who exists. Still further (I said) that before the Logos concerned himself with them in an invisible
way, willingly, the exalted one added to this thought, because they were in need of him, who
was the cause of their being. They did not exalt themselves when they were saved, as if there
were nothing existing before them, but they confess that they have a beginning to their
existence, and they desire this: to know him who exists before them. Most of all (I said) that they
worshipped the revelation of the light in the form of lightning, and they bore witness that it
appeared as <their> salvation.

16. Redencin de la Llamada


Incluso si en el asunto de la eleccin hay muchas ms cosas para que digamos, ya que
es adecuado decir, sin embargo, en la cuestin de la llamada - para que los de la derecha
se llaman as - es necesario para nosotros volver de nuevo a ellos, y no es rentable para
nosotros que nos olvidemos de ellos. Hemos hablado acerca de ellos, - Si hay suficiente
en lo que precedi con cierto detenimiento, cmo hemos hablado? De una manera
parcial, - desde que dije acerca de todos los que salieron del Logos, ya sea desde el
juicio de los malvados o de la ira que lucha contra ellos y el que est alejando de ellos,
que es el retorno a los exaltados , o de la oracin y el recuerdo de los que pre-existe, o
de la esperanza y de la fe que haban de recibir su salvacin del buen trabajo, ya que han
sido considerados dignos porque son seres de buenas disposiciones, (que) tienen causa
de su engendramiento que es una opinin del que existe. An ms (yo dije) que antes el
Logos preocupado el mismos con ellos de una manera invisible, de buen grado, el
exaltado agreg a este pensamiento, porque estaban en necesidad de l, quien era la
causa de su ser. Ellos no se exaltaron a s mismos cuando se salvaron, como si no
hubiera nada existente antes de ellos, pero ellos confiesan que tienen un principio de su
existencia, y que desean esto: conocerlo que existe antes que ellos. Por encima de todo
(yo dije) que adoraron a la revelacin de la luz en forma de relmpago, y dieron
testimonio de que apareci como <su> salvacin.
Not only those who have come forth from the Logos, about whom alone we said that they would
accomplish the good work, but also those whom these brought forth according to the good
dispositions will share in the repose according to the abundance of the grace. Also those who
have been brought forth from the desire of lust for power, having the seed in them which is the
lust for power, will receive the reward for (their) good deeds, namely those who acted and those
who have the predisposition toward the good, if they intentionally desire and wish to abandon
the vain, temporal ambition, and they keep the commandment of the Lord of glory, instead of the
momentary honor, and inherit the eternal kingdom.

No slo los que han salido de Logos, acerca de quien solo nos dijeron que iban a lograr
buen trabajo, sino tambin a los que stos sacaban de acuerdo con las buenas
disposiciones compartirn en el reposo de acuerdo a la abundancia de la gracia.
Tambin aquellos que se han sacado de la voluntad de la ambicin por el poder, que
tienen la semilla en ellos que es la ambicin de poder, recibirn la recompensa por (sus)
buenas acciones, es decir, los que actuaron y los que tienen la predisposicin hacia la
bueno, si intencionalmente desean y quieren abandonar la vana y temporal ambicin, y

mantienen el mandamiento del Seor de la gloria, en lugar de el honor momentnea, y


heredan el reino eterno.
Now, it is necessary that we unite the causes and the effects on them of the grace and the
impulses, since it is fitting that we say what we mentioned previously about the salvation of all
those of the right, of all those unmixed and those mixed, to join them with one another. And as
for the repose, which is the revelation of the form <in> which they believed, (it is necessary) that
we should treat it with a suitable discussion. For when we confessed the kingdom which is in
Christ, <we> escaped from the whole multiplicity of forms, and from inequality and change. For
the end will receive a unitary existence, just as the beginning is unitary, where there is no male
nor female, nor slave and free, nor circumcision and uncircumcision, neither angel nor man, but
Christ is all in all. What is the form of the one who did not exist at first? It will be found that he
will exist. And what is the nature of the one who was a slave? He will take a place with a free
man. For they will receive the vision more and more by nature and not only by a little word, so
as to believe, only through a voice, that this is the way it is, that the restoration to that which
used to be is a unity. Even if some are exalted because of the organization, since they have
been appointed as causes of the things which have come into being, since they are more active
as natural forces, and since they are desired because of these things, angels and men will
receive the kingdom and the confirmation and the salvation. These, then, are the causes.

Ahora, es necesario que unamos las causas y los efectos sobre ellos de la gracia y los
impulsos, ya que es lgico que decimos que mencionamos anteriormente acerca de la
salvacin de todos los de la derecha, de todas las personas sin mezclar y las mezcladas ,
a unirse ellos uno con el otro. Y en cuanto al reposo, que es la revelacin de la forma
<en> que crean, (es necesario) que debemos tratarlo con un debate adecuado. Para
cuando nos confesamos el reino que est en Cristo, <nosotros> escapamos de toda la
multiplicidad de formas y de la desigualdad y el cambio. Porque al final recibirn una
existencia unitaria, al igual que el principio es unitario, donde no hay hombre ni mujer,
ni esclavo y libre, ni la circuncisin ni la incircuncisin, ni ngel ni hombre, sino que
Cristo es todo en todos. Cul es la forma del que no exista en un principio? Ser
encontrado que el existir. Y cul es la naturaleza del que era un esclavo? l tomar un
lugar con un hombre libre. Porque ellos recibirn la visin cada vez ms por la
naturaleza y no slo por una pequea palabra, a fin de creer, slo a travs de una voz,
que esta es la manera que es, que la restauracin a la que sola ser es una unidad. Incluso
si algunos son exaltados a causa de la organizacin, ya que han sido designados como
causas de las cosas que han llegado a ser, ya que son ms activas como fuerzas
naturales, y ya que se desean porque por estas cosas, los ngeles y los hombres recibirn
el reino y la confirmacin y la salvacin. Estas, pues, son las causas.
About the <one> who appeared in flesh, they believed without any doubt that he is the Son of
the unknown God, who was not previously spoken of, and who could not be seen. They
abandoned their gods whom they had previously worshipped, and the lords who are in heaven
and on earth. Before he had taken them up, and while he was still a child, they testified that he
had already begun to preach. And when he was in the tomb as a dead man the angels thought
that he was alive, receiving life from the one who had died. They first desired their numerous
services and wonders, which were in the temple on their behalf, to be performed continuously
<as> the confession. That is, it can be done on their behalf through their approach to him.

Sobre el <uno> que apareci en carne, creyeron sin ninguna duda de que l es el Hijo
del Dios desconocido, que no fue dicho anteriormente de, y que no poda ser visto.
Abandonaron sus dioses a quienes haban adorado anteriormente, y los seores que
estn en el cielo y en la tierra. Antes de que l los haba llevado para arriba, y cuando
an era un nio, declar que ya haba comenzado a predicar. Y cuando estaba en la
tumba como un hombre muerto los ngeles pensaron que estaba vivo, recibiendo vida

de aquel que haba muerto. Ellos primero deseaban sus numerosos servicios y
maravillas, que estaban en el templo en su nombre, que se realiza de forma continua
<como> la confesin. Es decir, se puede hacer en su nombre a travs de su
aproximacin a l.
That preparation which they did not accept, they rejected, because of the one who had not been
sent from that place, but they granted to Christ, of whom they thought that he exists in that place
from which they had come along with him, a place of gods and lords whom they served,
worshipped, and ministered to, in the names which they had received on loan. - They were
given to the one who is designated by them properly. - However, after his assumption, they had
the experience to know that he is their Lord, over whom no one else is lord. They gave him their
kingdoms; they rose from their thrones; they were kept from their crowns. He, however,
revealed himself to them, for the reasons which we have already spoken of: their salvation and
the return to a good thought until [...] companion and the angels [...], and the abundance of good
which they did with it. Thus, they were entrusted with the services which benefit the elect,
bringing their iniquity up to heaven. They tested them eternally for the lack of humility from the
inerrancy of the creation, continuing on their behalf until all come to life and leave life, while their
bodies remain on earth, serving all their [...], sharing with them in their sufferings and
persecutions and tribulations, which were brought upon the saints in every place.

Esa preparacin que ellos no aceptaron, rechazaron, por que no haba sido enviada
desde ese lugar, sino que otorgan a Cristo, de quien ellos pensaban que l existe en ese
lugar del que haban venido con l, un lugar de dioses y seores a los que servan,
adoraban y servan, en los nombres que haban recibido en prstamo. - Se les dio a uno
que es designado por ellos correctamente. - Sin embargo, despus de su asuncin, tenan
la experiencia para saber que l es su Seor, sobre los que nadie ms es el Seor. Le
dieron sus reinos; se levantaron de sus tronos; ellos estaban velados sus coronas. l, sin
embargo, se revel a ellos, por las razones que ya hemos hablado: su salvacin y la
vuelta a un buen pensamiento, hasta [...] compaero y los ngeles [...], y la abundancia
de bien que ellos hicieron con l. Por lo tanto, les ha sido confiada a los servicios que
benefician a los elegidos, trayendo su maldad hasta el cielo. Se los puso a prueba
eternamente por la falta de humildad de la infalibilidad de la creacin, continuando en
su nombre hasta que todos vienen a la vida y dejan la vida, mientras sus cuerpos
permanecen en la tierra, al servicio de todos sus [...], compartiendo con ellos en su
sufrimientos y persecuciones y tribulaciones, que fueron trados a los santos en todo
lugar.
As for the servants of the evil <one>, though evil is worthy of destruction, they are in [...]. But
because of the [...] which is above all the worlds, which is their good thought and the fellowship,
the Church will remember them as good friends and faithful servants, once she has received
redemption from the one who gives requital. Then the grace which is in the bridal chamber and
[...] in her house [...] in this thought of the giving and the one who [...] Christ is the one with her
and the expectation of the Father of the Totality, since she will produce for them angels as
guides and servants.

En cuanto a los siervos del mal <uno>, aunque el mal es digno de la destruccin, que
estn en [...]. Pero debido a la [...], que est por encima de todos los mundos, que es su
buen pensamiento y la comunin, la Iglesia es capaz de reconocerlos como buenos
amigos y fieles servidores, una vez que ha recibido la redencin de aquel que da
retribucin. Entonces la gracia que est en la cmara nupcial y [...] en su casa [...] en
este pensamiento de la entrega y el que [...] Cristo es el uno que est con ella y la
expectativa del Padre de la Totalidad, ya que producir para ellos ngeles como guas y
servidores.

They will think pleasant thoughts. They are services for her. She will give them their requital for
all that which the aeons will think about. He is an emanation from them, so that, just as Christ
did his will which he brought forth and exalted the greatnesses of the Church and gave them to
her, so will she be a thought for these. And to men he gives their eternal dwelling places, in
which they will dwell, leaving behind the attraction toward the defect, while the power of the
Pleroma pulls them up in the greatness of the generosity and the sweetness of the aeon which
pre-exists. This is the nature of the entire begetting of those whom he had when he shone on
them in a light which he revealed [...]. Just as his [...] which will be [...], so too his lord, while the
change alone is in those who have changed.
Ellos pensarn pensamientos agradables. Son servicios para ella. Ella les dar su retribucin
por todo lo que los eones pensarn. l es una emanacin de ellos, para que, as como Cristo
hizo su voluntad la que dio a luz y exalt las grandezas de la Iglesia y les dio a ella, as ser
ella un pensamiento para estos. Y a los hombres l da sus moradas eternas, en las que van a
habitar, dejando atrs la atraccin hacia el defecto, mientras que el poder del Pleroma los
empuja en la grandeza de la generosidad y la dulzura del en que preexiste. Esta es la
naturaleza de todo el engendramiento de aquellos a los que tena cuando el brillaba en ellos en
una luz que l revel [...]. Al igual que su [...] que ser [...], as tambin su seor, mientras que
el cambio solo est en los que han cambiado.

(6 lines missing)
... which [...] by him [...] said, while the hylics will remain until the end for destruction, since they
will not give forth for their names, if they would return once again to that which will not be. As
they were [...] they were not [...] but they were of use (in the) time that they were (in it) among
them, although they were not [...] at first. If [...] to do something else concerning the control
which they have of the preparation, [...] before them. - For though I continually use these words,
I have not understood his meaning. - Some elders [...] him greatness.

(6 lneas que faltan)


... Lo que [...] por l [...] dicho, mientras que los hlicos permanecern hasta el final
para la destruccin, ya que ellos no se manisfestarn por sus nombres, si quieren volver
una vez ms a lo que no sern. Como eran [...] no estaban [...] pero eran de uso (en el)
tiempo que eran (en l) entre ellos, aunque no eran [...] al principio. Si [...]hacen otra
cosa en relacin con el control que tienen de la preparacin, [...] ante ellos. - Porque
aunque utilizo continuamente estas palabras, yo no he entendido su significado. Algunos ancianos [...] l la grandeza.
(6 lines missing)
... all [...] angels [...] word and the sound of a trumpet, he will proclaim the great complete
amnesty from the beauteous east, in the bridal chamber, which is the love of God the Father
[...], according to the power which [...] of the greatness [...], the sweetness of the [...] of him,
since he reveals himself to the greatnesses [...] his goodness [...] the praise, the dominion, and
the glory through [...] the Lord, the Savior, the Redeemer of all those belonging to the one filled
with Love, through his Holy Spirit, from now through all generations forever and ever. Amen.
(6 lneas que faltan) ... todos los [...] ngeles [...] la palabra y el sonido de una trompeta, que
proclamarn la gran amnista completa desde el este hermoso, en la cmara nupcial, que es el
amor de Dios el Padre [. ..], segn el poder que [...] de la grandeza [...], la dulzura de la [...] de
l, ya que el se revela a las grandezas [...] su bondad [...] la alabanza, el dominio y la gloria a
travs de [...] el Seor, el Salvador, el Redentor de todos los que pertenecen al uno lleno de
Amor, a travs de su Espritu Santo, a partir de ahora a travs de todas las generaciones para
siempre, siempre. Amn.

Codex II

The Nag Hammadi Library

The Apocryphon of John


translated by Frederik Wisse

The teaching of the savior, and the revelation of the mysteries and the things hidden in silence,
even these things which he taught John, his disciple.

Cdice II
La Biblioteca de Nag Hammadi

El Apcrifo de Juan
traducido por Frederik Wisse

La enseanza del Salvador, y la revelacin de los misterios y las cosas ocultas


en silencio, incluso estas cosas que le ense a Juan, su discpulo.
And it happened one day, when John, the brother of James - who are the sons of Zebedee had come up to the temple, that a Pharisee named Arimanius approached him and said to him,
"Where is your master whom you followed?" And he said to him, "He has gone to the place from
which he came." The Pharisee said to him, "With deception did this Nazarene deceive you (pl.),
and he filled your ears with lies, and closed your hearts (and) turned you from the traditions of
your fathers."

Y sucedi que un da, cuando Juan, el hermano de Santiago - que son los hijos
de Zebedeo - haba ido al templo, que un Fariseo llamado Arimanius se le
acerc y le dijo:"Donde est tu maestro al que sigues"? Y l le dijo: "Ha ido al
lugar de donde vino." El fariseo le dijo: "Con engao el Nazareno los enga

a ustedes (pl.), y llen sus odos con mentiras, y cerr vuestros corazones (y)
les cambi las tradiciones de sus padres."
When I, John, heard these things I turned away from the temple to a desert place. And I grieved
greatly in my heart, saying, "How then was the savior appointed, and why was he sent into the
world by his Father, and who is his Father who sent him, and of what sort is that aeon to which
we shall go? For what did he mean when he said to us, 'This aeon to which you will go is of the
type of the imperishable aeon, but he did not teach us concerning the latter, of what sort it is."

Cuando yo, Juan, o estas cosas me di la vuelta desde el templo a un lugar


desierto. Y me doli mucho en mi corazn, diciendo: "Cmo, pues fue
nombrado el salvador, y por qu fue enviado al mundo por su Padre, y quin
es su Padre que lo envi, y de qu tipo es este en al que nosotros iremos?
Qu quiso decir cuando dijo a nosotros, 'Este aen al que ustedes irn es del
tipo del aen imperecedero, pero l no nos ense a nosotros acerca de este
ltimo, de qu tipo es ".
Straightway, while I was contemplating these things, behold, the heavens opened and the whole
creation which is below heaven shone, and the world was shaken. I was afraid, and behold I
saw in the light a youth who stood by me. While I looked at him, he became like an old man.
And he changed his likeness (again), becoming like a servant. There was not a plurality before
me, but there was a likeness with multiple forms in the light, and the likenesses appeared
through each other, and the likeness had three forms.

Inmediatamente, mientras que yo estaba contemplando estas cosas, he aqu,


los cielos se abrieron y toda la creacin que est debajo de cielo brill, y el
mundo fue sacudido. Yo tuve miedo, y he aqu que vi a la luz un joven que
estaba junto a m. Mientras yo lo miraba, l se volvi como un hombre viejo.
Y cambi su semejanza (de nuevo), llegando a ser como un siervo. No haba
una pluralidad delante de m, sino haba una semejanza con mltiples formas
en la luz, y las semejanzas aparecieron a travs de cada una, y la semejanza
tuvo tres formas.
He said to me, "John, John, why do you doubt, or why are you afraid? You are not unfamiliar
with this image, are you? - that is, do not be timid! - I am the one who is with you (pl.) always. I
am the Father, I am the Mother, I am the Son. I am the undefiled and incorruptible one. Now I
have come to teach you what is and what was and what will come to pass, that you may know
the things which are not revealed and those which are revealed, and to teach you concerning
the unwavering race of the perfect Man. Now, therefore, lift up your face, that you may receive
the things that I shall teach you today, and may tell them to your fellow spirits who are from the
unwavering race of the perfect Man."

l me dijo: "Juan, Juan, por qu dudas, o por qu tienes miedo? Tu no ests


familiarizado con esta imagen, verdad? - es decir, no seas tmido! - Yo soy el
uno que est con ustedes (pl.) siempre. Yo soy el Padre, yo soy la Madre, yo
soy el Hijo. Yo soy el uno incontaminado e incorruptible. Ahora he venido a
ensearles lo que es y lo que fue y lo que va a suceder, para que puedas
conocer las cosas que no son reveladas y las que son reveladas, y ensearte en
relacin con la raza inquebrantable del Hombre perfecto. Ahora, por lo tanto,
alza tu rostro, para que puedas recibir las cosas que yo os ensear hoy, y

puedas decirles a tus espritus compaeros quienes son de la raza


inquebrantable del Hombre perfecto".
And I asked to know it, and he said to me, "The Monad is a monarchy with nothing above it. It is
he who exists as God and Father of everything, the invisible One who is above everything, who
exists as incorruption, which is in the pure light into which no eye can look.

Y le ped conocerla, y l me dijo: "La Mnada es una monarqua sin nada


encima de ella. Es el que existe como Dios y Padre de todo, el Uno invisible
que est por encima de todo, quien existe como incorrupcin, que est en la
luz pura en la que ningn ojo puede ver.
"He is the invisible Spirit, of whom it is not right to think of him as a god, or something similar.
For he is more than a god, since there is nothing above him, for no one lords it over him. For he
does not exist in something inferior to him, since everything exists in him. For it is he who
establishes himself. He is eternal, since he does not need anything. For he is total perfection.
He did not lack anything, that he might be completed by it; rather he is always completely
perfect in light. He is illimitable, since there is no one prior to him to set limits to him. He is
unsearchable, since there exists no one prior to him to examine him. He is immeasurable, since
there was no one prior to him to measure him. He is invisible, since no one saw him. He is
eternal, since he exists eternally. He is ineffable, since no one was able to comprehend him to
speak about him. He is unnameable, since there is no one prior to him to give him a name.

"l es el Espritu invisible, del cual no es correcto pensar en l como un dios,


o algo similar. Porque l es ms que un dios, ya que no hay nada por encima
de l, porque o hay seor sobre l. Porque l no existe en algo inferior a l, ya
que todo existe en l. Porque es l quien se establece a s mismo. El es eterno,
ya que no necesita nada. Porque l es la perfeccin total. No le falta nada, para
que l sea completado por algo;. ms bien l siempre es completamente
perfecto en la luz. El es ilimitado, debido a que no hay nadie antes de l para
poner lmites a l.El es inescrutable, ya que no existe uno antes de l para
examinarlo.El es inmensurable, ya que no haba nadie antes de l para
medirlo. El es invisible, ya que nadie lo vio. El es eterno, ya que existe
eternamente. El es inefable, ya que nadie fue capaz de comprenderlo para
hablar acerca de l. El es innombrable, ya que no hay nadie antes de l para
darle un nombre.
"He is immeasurable light, which is pure, holy (and) immaculate. He is ineffable, being perfect in
incorruptibility. (He is) not in perfection, nor in blessedness, nor in divinity, but he is far superior.
He is not corporeal nor is he incorporeal. He is neither large nor is he small. There is no way to
say, 'What is his quantity?' or, 'What is his quality?', for no one can know him. He is not
someone among (other) beings, rather he is far superior. Not that he is (simply) superior, but his
essence does not partake in the aeons nor in time. For he who partakes in an aeon was
prepared beforehand. Time was not apportioned to him, since he does not receive anything
from another, for it would be received on loan. For he who precedes someone does not lack,
that he may receive from him. For rather, it is the latter that looks expectantly at him in his light.

"l es la luz inconmensurable, que es pura santa (e) inmaculada. l es


inefable, siendo perfecto en la incorruptibilidad. (l es) no en la perfeccin, ni
en la bienaventuranza, ni en la divinidad, sino que es muy superior. No es
corpreo ni es incorpreo. El no es ni grande ni es pequeo. No hay manera

de decir, 'Cul es su cantidad?' o "Cul es su calidad?", pues nadie lo puede


saber. No es alguien entre los (otros) seres, ms bien l es muy superior. No es
que l sea (simplemente) superior, sino que su esencia no participa en el eon,
ni en el tiempo. Pues el que participa en un en se prepar de antemano. El
tiempo no fue asignado para l, ya que no recibe nada de otro, ya que sera
recibido en prstamo. Porque el que precede a alguien no le falta, lo que l
puede recibir de l. Por el contrario, es este ltima que se ve expectante en l
en su luz.
"For the perfection is majestic. He is pure, immeasurable mind. He is an aeon-giving aeon. He
is life-giving life. He is a blessedness-giving blessed one. He is knowledge-giving knowledge.
He is goodness-giving goodness. He is mercy and redemption-giving mercy. He is grace-giving
grace, not because he possesses it, but because he gives the immeasurable, incomprehensible
light.

"Para la perfeccin es majestuoso. l es pura mente, inconmensurable. l es


un en-dando en. l es vida-dando la vida. Es una bendicin-dando
bendicin. l es conocimiento-dando conocimiento. l es bondad-dando
bondad. Ell es la misericordia y redencin-dando misericordia. Es la graciadando gracia, no porque l la posea, sino porque l da la luz incomprensible
inconmensurable.
"How am I to speak with you about him? His aeon is indestructible, at rest and existing in
silence, reposing (and) being prior to everything. For he is the head of all the aeons, and it is he
who gives them strength in his goodness. For we know not the ineffable things, and we do not
understand what is immeasurable, except for him who came forth from him, namely (from) the
Father. For it is he who told it to us alone. For it is he who looks at himself in his light which
surrounds him, namely the spring of the water of life. And it is he who gives to all the aeons and
in every way, (and) who gazes upon his image which he sees in the spring of the Spirit. It is he
who puts his desire in his water-light which is in the spring of the pure light-water which
surrounds him.

"Cmo voy a hablar contigo acerca de l? Su en es indestructible, en reposo


y existiendo en silencio, reposando (y) siendo anterior a todas las cosas.
Porque l es la cabeza de todos los eones, y es el quien da fuerza en su
bondad. Porque no sabemos las cosas inefables, y nosotros no entendemos lo
que es inconmensurable, a excepcin de lo que ha salido de l, a saber (desde)
el Padre. Porque es l quien lo dijo solo a nosotros. Pues el es el que se ve a s
mismo en su luz que le rodea, es decir, la fuente del agua de la vida. Y l es
quien da a todos los eones y en todos los sentidos, (y) quien mira sobre su
imagen que ve en la fuente del Espritu. Es l quien pone su deseo en su luzagua que est en la fuente de la luz-agua pura que le rodea.
"And his thought performed a deed and she came forth, namely she who had appeared before
him in the shine of his light. This is the first power which was before all of them (and) which
came forth from his mind, She is the forethought of the All - her light shines like his light - the
perfect power which is the image of the invisible, virginal Spirit who is perfect. The first power,
the glory of Barbelo, the perfect glory in the aeons, the glory of the revelation, she glorified the
virginal Spirit and it was she who praised him, because thanks to him she had come forth. This
is the first thought, his image; she became the womb of everything, for it is she who is prior to
them all, the Mother-Father, the first man, the holy Spirit, the thrice-male, the thrice-powerful,

the thrice-named androgynous one, and the eternal aeon among the invisible ones, and the first
to come forth.

"Y su pensamiento realiz un acto y ella sali, es decir, aquella que haba
aparecido ante l en el brillo de su luz. Esta es la primera potencia que estaba
delante de todos ellos (y) que ha salido de su mente, Ella es la previsin del
Todo- su luz brilla como su luz - el poder perfecto que es la imagen del
Espritu invisible, virginal que es perfecto.El primer poder, la gloria de
Barbelo, la gloria perfecta en los eones, la gloria de la revelacin, ella
glorific el Espritu virginal y fue ella quien lo elogi, ya que gracias a l, ella
haba salido. Este es el primer pensamiento, su imagen; ella se convirti en la
matriz de todo, porque es ella anterior a todos ellos, la Madre-Padre, el primer
hombre, el Espritu santo, el tres veces-masculino, el tres veces-poderoso, el
llamado-tres veces andrgino, y el en eterno entre los invisibles, y el primero
en salir.
"<She> requested from the invisible, virginal Spirit - that is Barbelo - to give her foreknowledge.
And the Spirit consented. And when he had consented, the foreknowledge came forth, and it
stood by the forethought; it originates from the thought of the invisible, virginal Spirit. It glorified
him and his perfect power, Barbelo, for it was for her sake that it had come into being.

"<Ella> solicitada desde el virginal Espritu invisible - que es Barbelo - para


dar su previo conocimiento.Y el Espritu consinti Y habiendo dado su
consentimiento, la presciencia, sali, y se qued junto a la previsin, ello se
origin desde el pensamiento del, virginal Espritu invisible. Es glorificado l
y su poder perfecto, Barbelo, pues era por su bien que haba llegado a ser.
"And she requested again to grant her indestructibility, and he consented. When he had
consented, indestructibility came forth, and it stood by the thought and the foreknowledge. It
glorified the invisible One and Barbelo, the one for whose sake they had come into being.

"Y ella volvi a solicitar que se le conceda indestructibilidad, y l acept.


Cuando l habo consentido, la indestructibilidad, sali, y permaneci por el
pensamiento y el conocimiento previo. Es glorificado el invisible Uno y
Barbelo, el uno para quienes el bien ellos haban entrado en ser.
"And Barbelo requested to grant her eternal life. And the invisible Spirit consented. And when he
had consented, eternal life came forth, and they attended and glorified the invisible Spirit and
Barbelo, the one for whose sake they had come into being.

"Y Barbelo solicit que se le conceda la vida eterna. Y el Espritu invisible


consinti. Y habiendo dado su consentimiento, la vida eterna, sali, y ellos
asistieron y glorificaron al Espritu invisible y Barbelo, el uno para quienes el
bien ellos haban llegado a existir.
"And she requested again to grant her truth. And the invisible Spirit consented. And when he
had consented, truth came forth, and they attended and glorified the invisible, excellent Spirit
and his Barbelo, the one for whose sake they had come into being.

"Y ella volvi a solicitar que se le conceda la verdad. Y el Espritu invisible


consinti. Y habiendo dado su consentimiento, la verdad sali, y asisti y
glorific al excelente Espritu invisible y su Barbelo, el uno para quienes el
bien ellos haban llegado a ser.
"This is the pentad of the aeons of the Father, which is the first man, the image of the invisible
Spirit; it is the forethought, which Barbelo, and the thought, and the foreknowledge, and the
indestructibility, and the eternal life, and the truth. This is the androgynous pentad of the aeons,
which is the decad of the aeons, which is the Father.

"Este es el grupo de cinco de los eones del Padre, que es el primer hombre, la
imagen del Espritu invisible, es la previsin, que es Barbelo, y el
pensamiento, y el previo conocimiento, y la indestructibilidad, y la vida
eterna, y la verdad. Esta es el penta andrgino de los eones, que es la decena
de los eones, que es el Padre.
"And he looked at Barbelo with the pure light which surrounds the invisible Spirit, and (with) his
spark, and she conceived from him. He begot a spark of light with a light resembling
blessedness. But it does not equal his greatness. This was an only-begotten child of the MotherFather which had come forth; it is the only offspring, the only-begotten one of the Father, the
pure Light.

"Y l mir Barbelo con la luz pura que rodea el Espritu invisible, y (con) su
chispa, y ella concibi de l. l engendr una chispa de luz con una bendicin
que se asemeja la luz. Pero no es igual a su grandeza. Esta fue una unignito
hijo de la Madre-Padre que haba salido, es el nico descendiente, el unignito
uno del Padre, la Luz pura.
"And the invisible, virginal Spirit rejoiced over the light which came forth, that which was brought
forth first by the first power of his forethought, which is Barbelo. And he anointed it with his
goodness until it became perfect, not lacking in any goodness, because he had anointed it with
the goodness of the invisible Spirit. And it attended him as he poured upon it. And immediately
when it had received from the Spirit, it glorified the holy Spirit and the perfect forethought, for
whose sake it had come forth.

"Y el Espritu virginal invisible goz sobre la luz que sali, lo que fue
producida primero por la primera potencia de su previsin, que es Barbelo. Y
l la ungi con su bondad hasta que se hizo perfecto, no carente de bondad ,
porque l la haba ungido con la bondad del Espritu invisible. Y le asistieron
a l mientras l verta sobre ello. Y de inmediato cuando ello haba recibido
del Espritu, es glorificado el Espritu santo y la previsin perfecta, por cuya
causa haba venido.
"And it requested to give it a fellow worker, which is the mind, and he consented gladly. And
when the invisible Spirit had consented, the mind came forth, and it attended Christ, glorifying
him and Barbelo. And all these came into being in silence.

"Y pidi darle un compaero de trabajo, que es la mente, y l acept con


gusto. Y cuando el Espritu invisible hubo dado su consentimiento, la mente,

sali, y asisti a Cristo, glorificando a l y Barbelo. Y todo esto lleg a existir


en silencio.
"And the mind wanted to perform a deed through the word of the invisible Spirit. And his will
became a deed and it appeared with the mind; and the light glorified it. And the word followed
the will. For because of the word, Christ the divine Autogenes created everything. And the
eternal life <and> his will and the mind and the foreknowledge attended and glorified the
invisible Spirit and Barbelo, for whose sake they had come into being.

"Y la mente quera realizar una accin a travs de la palabra del Espritu
invisible.Y su voluntad se convirti en una obra y apareci con la mente;... y
la luz lo glorific. Y la palabra sigui la voluntad. Porque a causa de la
palabra, Cristo el divino Autogenes cre todo. Y la vida eterna <y> su
voluntad y la mente y el conocimiento previo asisti y glorific el Espritu
invisible y Barbelo, por cuya causa ellos haban llegado a ser.
"And the holy Spirit completed the divine Autogenes, his son, together with Barbelo, that he may
attend the mighty and invisible, virginal Spirit as the divine Autogenes, the Christ whom he had
honored with a mighty voice. He came forth through the forethought. And the invisible, virginal
Spirit placed the divine Autogenes of truth over everything. And he subjected to him every
authority, and the truth which is in him, that he may know the All which had been called with a
name exalted above every name. For that name will be mentioned to those who are worthy of it.

"Y el Espritu santo complet la divina Autogenes, su hijo, junto con Barbelo,
para que pueda asistir al virginal Espritu poderoso e invisible, como el divino
Autogenes, el Cristo, a quien l haba honrado con una voz poderosa. l sali
a travs de la previsin . Y el Espritu virginal invisible coloc el Autogenes
divino de la verdad por encima de todo. Y l someti para l toda la autoridad,
y la verdad que est en l, para que sepa discernir el Todo que ha sido llamado
con un nombre exaltado sobre todo nombre. Porque este nombre se
mencionar por los que son dignos de ello.
"For from the light, which is the Christ, and the indestructibility, through the gift of the Spirit the
four lights (appeared) from the divine Autogenes. He expected that they might attend him. And
the three (are) will, thought, and life. And the four powers (are) understanding, grace,
perception, and prudence. And grace belongs to the light-aeon Armozel, which is the first angel.
And there are three other aeons with this aeon: grace, truth, and form. And the second light (is)
Oriel, who has been placed over the second aeon. And there are three other aeons with him:
conception, perception, and memory. And the third light is Daveithai, who has been placed over
the third aeon. And there are three other aeons with him: understanding, love, and idea. And the
fourth aeon was placed over the fourth light Eleleth. And there are three other aeons with him:
perfection, peace, and wisdom. These are the four lights which attend the divine Autogenes,
(and) these are the twelve aeons which attend the son of the mighty one, the Autogenes, the
Christ, through the will and the gift of the invisible Spirit. And the twelve aeons belong to the son
of the Autogenes. And all things were established by the will of the holy Spirit through the
Autogenes.

"Porque de la luz, que es Cristo, y la indestructibilidad, a travs del don del


Espritu, en las cuatro luces (aparecieron) del Autogenes divinos. l espera
que puedan asistirlo a l. Y los tres (son) la voluntad, el pensamiento, y la
vida,Y los cuatro poderes (son) la comprensin, la tolerancia (gracia), la
percepcin y la prudencia. Y la gracia pertenece a la en-luz Armozel, que es

el primer ngel.Y hay otros tres eones con este en: gracia, la verdad, y
forma.Y la segunda luz (es) Oriel, que se ha colocado sobre el segundo en.Y
hay otros tres eones con l: concepcin, la percepcin y la memoria.Y la
tercera luz es Daveithai, que se ha colocado sobre el tercer en.Y hay otros
tres eones con l: la comprensin, el amor, y la idea.Y el cuarto en se coloc
sobre la cuarta luz Eleleth. Y hay otros tres eones con l:la perfeccin, la paz y
la sabidura Estas son las cuatro luces que asistieron al divino Autogenes, (y)
estos son los doce eones que asistieron al hijo del poderoso Uno, el
Autogenes, el Cristo, a travs de la voluntad y el don del Espritu invisible. Y
los doce eones pertenecen al hijo del Autogenes. Y todas las cosas fueron
establecidas por la voluntad del Espritu Santo a travs de los Autogenes.
"And from the foreknowledge of the perfect mind, through the revelation of the will of the
invisible Spirit and the will of the Autogenes, <the> perfect Man (appeared), the first revelation,
and the truth. It is he whom the virginal Spirit called Pigera-Adamas, and he placed him over the
first aeon with the mighty one, the Autogenes, the Christ, by the first light Armozel; and with him
are his powers. And the invisible one gave him a spiritual, invincible power. And he spoke and
glorified and praised the invisible Spirit, saying, 'It is for thy sake that everything has come into
being and everything will return to thee. I shall praise and glorify thee and the Autogenes and
the aeons, the three: the Father, the Mother, and the Son, the perfect power.'

"Y desde el conocimiento previo de la mente perfecta, a travs de la


revelacin de la voluntad del Espritu invisible y la voluntad de los Autogenes,
<el> el Hombre perfecto (apareci), la primera revelacin, y la verdad. Es l
quien el virginal Espritu llam Pigera-Adamas, y lo coloca sobre el primer
en con el poderoso Uno, el Autogenes, el Cristo, por la primera luz Armozel;
y con l son sus poderes. Y el invisible Uno le dio un poder invencible
espiritual. Y l habl y glorificado y alab el Espritu invisible, diciendo: "es
por tu amor que todo ha llegado a ser y todo volver a ti. Yo te alabar y te
glorificar y al Autogenes y a los eones, los tres: Padre, Madre e Hijo, el poder
perfecto'.
"And he placed his son Seth over the second aeon in the presence of the second light Oriel.
And in the third aeon the seed of Seth was placed over the third light Daveithai. And the souls of
the saints were placed (there). And in the fourth aeon the souls were placed of those who do not
know the Pleroma and who did not repent at once, but who persisted for a while and repented
afterwards; they are by the fourth light Eleleth. These are creatures which glorify the invisible
Spirit.

"Y l puso a su hijo Seth sobre el segundo en en presencia de la segunda luz


Oriel. Y en el tercer en la semilla de Seth fue colocado sobre la tercera luz
Daveithai. Y las almas de los santos se colocaron (all). Y en el cuarto en las
almas se colocaron de los que no conocen el Pleroma y que no se arrepintieron
a la vez, sino que persistieron durante un tiempo y despus se arrepintieron,
ellos son la cuarta luz Elelethk. Estas son criaturas que glorifican el Espritu
invisible.
"And the Sophia of the Epinoia, being an aeon, conceived a thought from herself and the
conception of the invisible Spirit and foreknowledge. She wanted to bring forth a likeness out of
herself without the consent of the Spirit, - he had not approved - and without her consort, and

without his consideration. And though the person of her maleness had not approved, and she
had not found her agreement, and she had thought without the consent of the Spirit and the
knowledge of her agreement, (yet) she brought forth. And because of the invincible power which
is in her, her thought did not remain idle, and something came out of her which was imperfect
and different from her appearance, because she had created it without her consort. And it was
dissimilar to the likeness of its mother, for it has another form.

"Y la Sophia del Epinoia, siendo un en, concibi una idea de s misma y de la
concepcin del Espritu invisible y el previo conocimiento.Ella quiso dar a luz
una semejanza de s misma sin el consentimiento del Espritu, -. l no lo haba
aprobado - y sin su consorte, y sin su consideracin. Y aunque la persona de
su masculinidad no haba aprobado, y ella no haba encontrado su acuerdo, y
ella haba pensado sin el consentimiento del Espritu y el conocimiento de su
acuerdo, (an) ella dio a luz. Y debido a la fuerza invencible que est en ella,
su pensamiento no permaneci inactivo, y algo sali de ella que era
imperfecto y diferente de su apariencia, porque ella haba creado sin su
consorte. Y fue muy diferente a la semejanza de su madre, ya que tiene otra
forma.
"And when she saw (the consequences of) her desire, it changed into a form of a lion-faced
serpent. And its eyes were like lightning fires which flash. She cast it away from her, outside that
place, that no one of the immortal ones might see it, for she had created it in ignorance. And she
surrounded it with a luminous cloud, and she placed a throne in the middle of the cloud that no
one might see it except the holy Spirit who is called the mother of the living. And she called his
name Yaltabaoth.

"Y cuando vio (las consecuencias de) su deseo, se transform en una forma de
una serpiente con rostro de len. Y sus ojos eran como rayos de fuego como
destellos. Ella lo ech lejos de ella, fuera de ese lugar, que nadie de los
inmortales pudiera verlo, pues ella lo haba creado en la ignorancia. Y ella lo
rode con una nube luminosa, y ella coloc un trono en medio de la nube para
que nadie pudiera verlo, sino el Espritu santo, quien es llamada la madre de
los vivos. Y lo llam por su nombre Yaltabaoth.
"This is the first archon who took a great power from his mother. And he removed himself from
her and moved away from the places in which he was born. He became strong and created for
himself other aeons with a flame of luminous fire which (still) exists now. And he joined with his
arrogance which is in him and begot authorities for himself. The name of the first one is Athoth,
whom the generations call the reaper. The second one is Harmas, who is the eye of envy. The
third one is Kalila-Oumbri. The fourth one is Yabel. The fifth one is Adonaiou, who is called
Sabaoth. The sixth one is Cain, whom the generations of men call the sun. The seventh is Abel.
The eighth is Abrisene. The ninth is Yobel. The tenth is Armoupieel. The eleventh is MelceirAdonein. The twelfth is Belias, it is he who is over the depth of Hades. And he placed seven
kings - each corresponding to the firmaments of heaven - over the seven heavens, and five over
the depth of the abyss, that they may reign. And he shared his fire with them, but he did not
send forth from the power of the light which he had taken from his mother, for he is ignorant
darkness.

"Este es el primer arconte que tom un gran poder de su madre. Y se quit a s


mismo de ella y se alej de los lugares en los que naci. l se hizo fuerte y
cre por s el mismo otros eones con una llama de fuego luminoso que
(todava) existe ahora. Y l se uni con su arrogancia que est en l y

engendr autoridades para s mismo. El nombre del primero es Athoth, a quien


las generaciones llaman al segador. El segundo es Harmas, que es el ojo de la
envidia. El tercero es Kalila-Oumbri. el cuarto es Yabel. El quinto es
Adonaiou, llamado Sabaoth. El sexto es Can, a quien las generaciones de los
hombres llaman el sol. E sptimo es Abel. El octavo es Abrisene. El noveno es
Yobel. El dcimo es Armoupieel. El undcimo es Melceir-Adonein. El
duodcimo es Belias, es l quien est sobre la profundidad del Hades Y puso
siete reyes -cada uno correspondiente a los firmamentos del cielo - sobre los
siete cielos, y cinco ms sobre la profundidad del abismo, para que puedan
reinar. Y l comparti su fuego con ellos, pero l no envi adelante del poder
de la luz que le haba quitado a su madre, porque l es la oscuridad ignorante.
"And when the light had mixed with the darkness, it caused the darkness to shine. And when the
darkness had mixed with the light, it darkened the light and it became neither light nor dark, but
it became dim.

"Y cuando la luz se hubo mezclado con la oscuridad, caus la oscuridad


brillar. Y cuando la oscuridad se haba mezclado con la luz, se oscureci la luz
y no se hizo ni luz ni oscuridad, sino que se hizo tenue.
"Now the archon who is weak has three names. The first name is Yaltabaoth, the second is
Saklas, and the third is Samael. And he is impious in his arrogance which is in him. For he said,
'I am God and there is no other God beside me,' for he is ignorant of his strength, the place from
which he had come.

"Ahora el arconte que es dbil tiene tres nombres. El primer nombre es


Yaltabaoth, el segundo es Saklas, y el tercero es Samael. Y l es impo en su
arrogancia que est en l. Porque l dijo: 'Yo soy Dios y no hay otro Dios
fuera de m, porque l es ignorante de su fuerza, el lugar de donde haba
venido.
"And the archons created seven powers for themselves, and the powers created for themselves
six angels for each one until they became 365 angels. And these are the bodies belonging with
the names: the first is Athoth, a he has a sheep's face; the second is Eloaiou, he has a donkey's
face; the third is Astaphaios, he has a hyena's face; the fourth is Yao, he has a serpent's face
with seven heads; the fifth is Sabaoth, he has a dragon's face; the sixth is Adonin, he had a
monkey's face; the seventh is Sabbede, he has a shining fire-face. This is the sevenness of the
week.

"Y los arcontes crearon siete poderes para s mismos, y los poderes creados
por ellos mismos seis ngeles para cada uno, hasta que se convirtieron en 365
ngeles. Y estos son los organismos pertenecientes a los nombres de: El
primero es Athoth, una que tiene la cara de una oveja; el segundo es Eloaiou,
l tiene la cara de un burro; el tercero es Astaphaios, l tiene cara de hiena; la
cuarta es Yao, que tiene la cara de una serpiente de siete cabezas, y el quinto
es Sabaoth, que tiene la cara de un dragn; el sexto es Adonin , tiene la cara de
un mono; el sptimo es Sabbede, l tiene un rostro de fuego resplandeciente
Estos son los siete de la semana..

"But Yaltabaoth had a multitude of faces, more than all of them, so that he could put a face
before all of them, according to his desire, when he is in the midst of seraphs. He shared his fire
with them; therefore he became lord over them. Because of the power of the glory he
possessed of his mother's light, he called himself God. And he did not obey the place from
which he came. And he united the seven powers in his thought with the authorities which were
with him. And when he spoke it happened. And he named each power beginning with the
highest: the first is goodness with the first (authority), Athoth; the second is foreknowledge with
the second one, Eloaio; and the third is divinity with the third one, Astraphaio); the fourth is
lordship with the fourth one, Yao; the fifth is kingdom with the fifth one, Sabaoth; the sixth is
envy with the sixth one, Adonein; the seventh is understanding with the seventh one,
Sabbateon. And these have a firmament corresponding to each aeon-heaven. They were given
names according to the glory which belongs to heaven for the destruction of the powers. And in
the names which were given to them by their Originator there was power. But the names which
were given them according to the glory which belongs to heaven mean for them destruction and
powerlessness. Thus they have two names.

. "Pero Yaltabaoth tena una multitud de rostros, ms que todos ellos, por lo
que poda poner una cara antes de todos ellos, de acuerdo con su deseo,
cuando est en medio de serafines l comparti su fuego con ellos, por lo que
se convirti en seor de ellos. Debido a la potencia de la gloria que posea de
la luz de su madre, el se llam a s mismo Dios. Y l no obedeci al lugar de
donde vino. Y se uni a los siete poderes en su pensamiento con las
autoridades que estuvieron. Y cuando habl sucedi. Y l nombr cada
potencia comenzando con el ms alto: el primero es la bondad con la primera
(la autoridad), Athoth; el segundo es el conocimiento previo con el segundo,
Eloaio; y la tercera es la divinidad con la la tercera, Astraphaio); la cuarta es el
seoro con el cuarto, Yao, el quinto es el reino con el quinto, Sabaoth, el
sexto es la envidia con el sexto, Adonein; el sptimo es la comprensin con el
sptimo, Sabbateon . Y estos tienen un firmamento que corresponde a cada
en-cielo. Se les dio nombres de acuerdo a la gloria que pertenece al cielo por
la destruccin de los poderes. Y en los nombres que se les dio a ellos por su
Originador haba poder. Pero los nombres que les fueron dados de acuerdo
con la gloria que pertenece al cielo significa para ellos la destruccin y la
impotencia. Por lo tanto tienen dos nombres.
"And having created [...] everything, he organized according to the model of the first aeons
which had come into being, so that he might create them like the indestructible ones. Not
because he had seen the indestructible ones, but the power in him, which he had taken from his
mother, produced in him the likeness of the cosmos. And when he saw the creation which
surrounds him, and the multitude of the angels around him which had come forth from him, he
said to them, 'I am a jealous God, and there is no other God beside me.' But by announcing this
he indicated to the angels who attended him that there exists another God. For if there were no
other one, of whom would he be jealous?

"Y despus de haber creado [...] todo, organiz de acuerdo con el modelo de
los primeros eones que haban llegado a ser, a fin de poder crearlos como los
indestructibles. No porque l haba visto los indestructibles, sino por el poder
en l, que haba tomado desde su madre, le produjo la semejanza del cosmos.
Y cuando vio la creacin que le rodeaba, y la multitud de ngeles a su
alrededor, que haban salido desde l, les dijo: "Yo soy un Dios celoso, y no
hay otro Dios fuera de m. 'Pero con el anuncio de esto indic a los ngeles

que lo asistieron que existe otro Dios. Porque si no hubiera otro Dios, de cual
iba a estar celoso?
"Then the mother began to move to and fro. She became aware of the deficiency when the
brightness of her light diminished. And she became dark because her consort had not agreed
with her."

"Entonces la madre comenz a moverse de aqu para all. Ella se dio cuenta
de la deficiencia cuando el brillo de su luz disminuye. Y ella se oscureci
porque su consorte no haba estado de acuerdo con ella."
And I said, "Lord, what does it mean that she moved to and fro?" But he smiled and said, "Do
not think it is, as Moses said, 'above the waters.' No, but when she had seen the wickedness
which had happened, and the theft which her son had committed, she repented. And she was
overcome by forgetfulness in the darkness of ignorance and she began to be ashamed. And she
did not dare to return, but she was moving about. And the moving is the going to and fro.

Y yo dije: "Seor, qu significa que se mova de aqu para all?" Pero l


sonri y dijo: "No piense en eso, como dijo Moiss," por encima de las aguas.
"No, pero cuando ella haba visto la maldad que haba sucedido, y el robo de
que su hijo haba cometido, se arrepinti. Y ella fue superada por el olvido en
la oscuridad de la ignorancia y ella comenz a tener vergenza. Y ella no se
atrevi a volver , pero ella se mova acerca. Y el movimiento es lo de ir de
aqu para all.
"And the arrogant one took a power from his mother. For he was ignorant, thinking that there
existed no other except his mother alone. And when he saw the multitude of the angels which
he had created, then he exalted himself above them.

"Y el arrogante tom el poder de su madre. Porque l era ignorante, pensando


que no exista ningn otro, excepto su madre sola. Y cuando vio a la multitud
de los ngeles que l haba creado, entonces el se enalteci por encima de
ellos.
"And when the mother recognized that the garment of darkness was imperfect, then she knew
that her consort had not agreed with her. She repented with much weeping. And the whole
pleroma heard the prayer of her repentance, and they praised on her behalf the invisible,
virginal Spirit. And he consented; and when the invisible Spirit had consented, the holy Spirit
poured over her from their whole pleroma. For it was not her consort who came to her, but he
came to her through the pleroma in order that he might correct her deficiency. And she was
taken up not to her own aeon but above her son, that she might be in the ninth until she has
corrected her deficiency.

"Y cuando la madre reconoci que el manto de la oscuridad era imperfecto,


entonces ella saba que su consorte no haba estado de acuerdo con ella. Ella
se arrepinti con mucho llanto. Y todo el Pleroma escuch la oracin de su
arrepentimiento, y ellos alabaron en su nombre el invisible, virginal Espritu.
Y el consinti, y cuando el Espritu invisible hubo consentido, el Espritu
santo se derram sobre ella de todo su Pleroma.Porque no fue su consorte que
vino a ella, sino l vino a ella a travs del pleroma para que l pudiera corregir

su deficiencia. Y ella estaba tomando no a su propio en sino por encima de su


hijo, para que pudiera estar en el noveno hasta que ella haya corregido su
deficiencia.
"And a voice came forth from the exalted aeon-heaven: 'The Man exists and the son of Man.'
And the chief archon, Yaltabaoth, heard (it) and thought that the voice had come from his
mother. And he did not know from where it came. And he taught them, the holy and perfect
Mother-Father, the complete foreknowledge, the image of the invisible one who is the Father of
the all (and) through whom everything came into being, the first Man. For he revealed his
likeness in a human form.

"Y una voz sali del exaltado en-cielo: '. Existe el Hombre y el hijo del
Hombre' Y el jefe de arconte, Yaltabaoth, escuch (esto) y pens que haba
venido de la voz de su madre. Y l no saba de donde vino. Y les enseaba, el
santo y perfecto Madre-Padre, el previo conocimiento completo, la imagen del
invisible Uno, que es el Padre del todo (y) por quien todo entr en vigor, el
primer Hombre. Pues l revel su semejanza en una forma humana.
"And the whole aeon of the chief archon trembled, and the foundations of the abyss shook. And
of the waters which are above matter, the underside was illuminated by the appearance of his
image which had been revealed. And when all the authorities and the chief archon looked, they
saw the whole region of the underside which was illuminated. And through the light they saw the
form of the image in the water.

"Y todo el en del jefe arconte tembl, y las bases del abismo se movieron. Y,
por el agua que est por encima de la materia, la parte inferior estaba
iluminado por la aparicin de su imagen que se ha revelado. Y cuando todas
las autoridades y el jefe arconte mir, vieron a toda la regin de la parte
inferior, que fue iluminado. Y a travs de la luz ellos vieron la forma de la
imagen en el agua.
"And he said to the authorities which attend him, 'Come, let us create a man according to the
image of God and according to our likeness, that his image may become a light for us.' And they
created by means of their respective powers in correspondence with the characteristics which
were given. And each authority supplied a characteristic in the form of the image which he had
seen in its natural (form). He created a being according to the likeness of the first, perfect Man.
And they said, 'Let us call him Adam, that his name may become a power of light for us.'

"Y l dijo a las autoridades que le asisten," Ven, vamos a crear un hombre
segn la imagen de Dios y conforme a nuestra semejanza, que su imagen
puede ser una luz para nosotros. 'Y crearon por medio de sus respectivos
poderes en correspondencia con las caractersticas que se les dio. Y cada
autoridad suministr una caracterstica en la forma de la imagen que haba
visto en su estado natural (forma). l cre un ser de acuerdo a la imagen del
primer, Hombre perfecto. Y dijeron: 'Lo llamamos Adn, que su nombre puede
convertirse en una potencia de luz para nosotros.'
"And the powers began: the first one, goodness, created a bone-soul; and the second,
foreknowledge, created a sinew-soul; the third, divinity, created a flesh-soul; and the fourth, the
lordship, created a marrow-soul; the fifth, kingdom created a blood-soul; the sixth, envy, created
a skin-soul; the seventh, understanding, created a hair-soul. And the multitude of the angels

attended him and they received from the powers the seven substances of the natural (form) in
order to create the proportions of the limbs and the proportion of the rump and the proper
working together of each of the parts.

"Y los poderes comenzaron: el primero, la bondad, cre un alma hueso; y el


segundo, el conocimiento previo, cre un alma-tendn, y el tercero, la
divinidad, cre un alma carne; y el cuarto, el seoro, cre un alma-sea; el
quinto, el reino cre un alma-sangre; el sexto, la envidia, cre un alma-piel; el
sptimo, el entendimiento, cre un alma-cabello. Y la multitud de los ngeles
le servan y ellos recibieron de las potencias las siete sustancias de lo natural
(forma) a fin de crear las proporciones de las extremidades y la proporcin de
las nalgas y el buen funcionamiento juntos de cada una de las partes.
"The first one began to create the head. Eteraphaope-Abron created his head; Meniggesstroeth
created the brain; Asterechme (created) the right eye; Thaspomocha, the left eye; Yeronumos,
the right ear; Bissoum, the left ear; Akioreim, the nose; Banen-Ephroum, the lips; Amen, the
teeth; Ibikan, the molars; Basiliademe, the tonsils; Achcha, the uvula; Adaban, the neck;
Chaaman, the vertebrae; Dearcho, the throat; Tebar, the right shoulder; [...], the left shoulder;
Mniarcon, the right elbow; [...], the left elbow; Abitrion, the right underarm; Evanthen, the left
underarm; Krys, the right hand; Beluai, the left hand; Treneu, the fingers of the right hand;
Balbel, the fingers of the left hand; Kriman, the nails of the hands; Astrops, the right breast;
Barroph, the left breast; Baoum, the right shoulder joint; Ararim, the left shoulder joint; Areche,
the belly; Phthave, the navel; Senaphim, the abdomen; Arachethopi, the right ribs; Zabedo, the
left ribs; Barias, the right hip; Phnouth the left hip; Abenlenarchei, the marrow; Chnoumeninorin,
the bones; Gesole, the stomach; Agromauna, the heart; Bano, the lungs; Sostrapal, the liver;
Anesimalar, the spleen; Thopithro, the intestines; Biblo, the kidneys; Roeror, the sinews;
Taphreo, the spine of the body; Ipouspoboba, the veins; Bineborin, the arteries;
Atoimenpsephei, theirs are the breaths which are in all the limbs; Entholleia, all the flesh;
Bedouk, the right buttock (?); Arabeei, the left penis; Eilo, the testicles; Sorma, the genitals;
Gorma-Kaiochlabar, the right thigh; Nebrith, the left thigh; Pserem, the kidneys of the right leg;
Asaklas, the left kidney; Ormaoth, the right leg; Emenun, the left leg; Knyx, the right shin-bone;
Tupelon, the left shin-bone; Achiel, the right knee; Phnene, the left knee; Phiouthrom, the right
foot; Boabel, its toes; Trachoun, the left foot; Phikna, its toes; Miamai, the nails of the feet;
Labernioum - .

"La primera de ellas comenz a crear la cabeza Eteraphaope-Abron cre su


cabeza;. Meniggesstroeth cre el cerebro; Asterechme (cre) el ojo derecho;
Thaspomocha, el ojo izquierdo; Yeronumos, la oreja derecha; Bissoum, la
oreja izquierda; Akioreim, la nariz; Banen-Ephroum, los labios, Amn, los
dientes; Ibikan, los molares; Basiliademe, las amgdalas; Achcha, la
vula(campanilla de la garganta); Adaban, el cuello; Chaaman, las vrtebras;
Dearcho, la garganta, Tbar, el hombro derecho [...], el hombro izquierdo;
Mniarcon, el codo derecho; [...], el codo izquierdo; Abitrion, la axila derecha;
Evanthen, la axila izquierda, Krys, la mano derecha; Beluai, la mano izquierda
; Treneu, los dedos de la mano derecha; Balbel, los dedos de la mano
izquierda; Kriman, las uas de las manos; Astrops, la mama derecha; Barroph,
el pecho izquierdo; Baoum, la juntura del hombro derecho; Ararim, la
izquierda articulacin del hombro; Areche, el vientre; Phthave, el ombligo;
Senaphim, el abdomen; Arachethopi, las costillas del lado derecho; Zabedo,
las costillas del lado izquierdo; Barias, la cadera derecha; Phnouth la cadera
izquierda; Abenlenarchei, la mdula sea; Chnoumeninorin, los huesos;

Gesole, el estmago; Agromauna, el corazn; Bano, los pulmones; Sostrapal,


el hgado; Anesimalar, bazo; Thopithro, los intestinos; Bibl, los riones;
Roeror, los tendones; Taphreo, la columna vertebral del cuerpo; Ipouspoboba,
las venas; Bineborin, las arterias; Atoimenpsephei, las suyas son las
respiraciones que se encuentran en todas las extremidades; Entholleia, toda la
carne; Bedouk, la nalga derecha (?); Arabeei, el pene de izquierda; Eilo, los
testculos; Sorma, los genitales; Gorma-Kaiochlabar, el muslo derecho;
Nebrith, el muslo izquierdo; Pserem, los riones de la pierna derecha; Asaklas,
el rin izquierdo; Ormaoth, la pierna derecha; Emenun, la pierna izquierda;
Knyx, la espinilla derecha; Tupelon, la espinilla izquierda; Achiel, la rodilla
derecha; Phnene, la rodilla izquierda; Phiouthrom, con el pie derecho; Boabel,
sus dedos de los pies; Trachoun, el pie izquierdo; Phikna, sus dedos de los
pies; Miamai, las uas de los pies; Labernioum -.
"And those who were appointed over all of these are: Zathoth, Armas, Kalila, Jabel, (Sabaoth,
Cain, Abel). And those who are particularly active in the limbs (are) the head Diolimodraza, the
neck Yammeax, the right shoulder Yakouib, the left shoulder Verton, the right hand Oudidi, the
left one Arbao, the fingers of the right hand Lampno, the fingers of the left hand Leekaphar, the
right breast Barbar, the left breast Imae, the chest Pisandriaptes, the right shoulder joint Koade,
the left shoulder joint Odeor, the right ribs Asphixix, the left ribs Synogchouta, the belly Arouph,
the womb Sabalo, the right thigh Charcharb, the left thigh Chthaon, all the genitals Bathinoth,
the right leg Choux, the left leg Charcha, the right shin-bone Aroer, the left shin-bone Toechtha,
the right knee Aol, the left knee Charaner, the right foot Bastan, its toes Archentechtha, the left
foot Marephnounth, its toes Abrana.

"Y los que fueron nombrados durante todos estos son: Zathoth, Armas, Kalila,
Jabel, (Sabaoth, Can, Abel) Y los que son particularmente activos en las
extremidades (son) la cabeza Diolimodraza, el cuello Yammeax, hombro
derecho Yakouib, el hombro izquierdo Verton, la mano derecha Oudidi, el de
la izquierda Arbao, los dedos de la mano derecha Lampno, los dedos de la
mano izquierda Leekaphar, el Barbar seno derecho, Imae pecho izquierdo, el
pecho Pisandriaptes, la articulacin hombro derecho Koade, articulacin
hombro izquierdo Odeor, las costillas del lado derecho Asphixix, las costillas
izquierdas Synogchouta, el vientre Arouph, el tero Sabalo, la Charcharb
muslo derecho, el izquierdo muslo Chthaon, todos los genitales Bathinoth, la
pierna derecha Choux, la pierna izquierda Charcha, la espinilla derecha Aroer,
la Toechtha espinilla izquierda, la rodilla derecha Aol, Charaner rodilla
izquierda, el pie derecho Bastan, sus dedos de los pies Archentechtha, el pie
izquierdo Marephnounth, sus dedos de los pies Abrana.
"Seven have power over all of these: Michael, Ouriel, Asmenedas, Saphasatoel, Aarmouriam,
Richram, Amiorps. And the ones who are in charge over the senses (are) Archendekta; and he
who is in charge over the receptions (is) Deitharbathas; and he who is in charge over the
imagination (is) Oummaa; and he who is over the composition Aachiaram, and he who is over
the whole impulse Riaramnacho.

"Siete tiene poder sobre todos estos:. Michael, Ouriel, Asmenedas,


Saphasatoel, Aarmouriam, Richram, Amiorps. Y los que estn a cargo de los
sentidos (son) Archendekta; y el que se encarga ms de las recepciones (es)

Deitharbathas; y el que se encarga ms de la imaginacin (es) Oummaa, y el


que est sobre la composicin, Aachiaram, y el que es sobre todo el impulso
Riaramnacho.
"And the origin of the demons which are in the whole body is determined to be four: heat, cold,
wetness, and dryness. And the mother of all of them is matter. And he who reigns over the heat
(is) Phloxopha; and he who reigns over the cold is Oroorrothos; and he who reigns over what is
dry (is) Erimacho; and he who reigns over the wetness (is) Athuro. And the mother of all of
these, Onorthochrasaei, stands in their midst, since she is illimitable, and she mixes with all of
them. And she is truly matter, for they are nourished by her.

"Y el origen de los demonios que se encuentran en todo el cuerpo se


determin que son cuatro:.. El calor, el fro, la humedad y la sequedad. Y la
madre de todos ellos es la materia. Y el que reina sobre el calor (es)
Phloxopha; y el que reina sobre el fro es Oroorrothos; y el que reina sobre lo
que es seco (es) Erimacho; y el que reina sobre la humedad (es) Athuro. Y la
madre de todos ellos, Onorthochrasaei, se encuentra en medio de ellos, ya que
ella es ilimitada, y se mezcla con todos ellos. Y ella es verdaderamente
materia, porque ellos se nutren de ella.
"The four chief demons are: Ephememphi, who belongs to pleasure, Yoko, who belongs to
desire, Nenentophni, who belongs to grief, Blaomen, who belongs to fear. And the mother of
them all is Aesthesis-Ouch-Epi-Ptoe. And from the four demons passions came forth. And from
grief (came) envy, jealousy, distress, trouble, pain, callousness, anxiety, mourning, etc. And from
pleasure much wickedness arises, and empty pride, and similar things. And from desire (comes)
anger, wrath, and bitterness, and bitter passion, and unsatedness, and similar things. And from
fear (comes) dread, fawning, agony, and shame. All of these are like useful things as well as evil
things. But the insight into their true (character) is Anaro, who is the head of the material soul,
for it belongs with the seven senses, Ouch-Epi-Ptoe.

"Los cuatro demonios principales son:. Ephememphi, que pertenece al placer,


Yoko, que pertenece al deseo, Nenentophni, que pertenece a la pena, Blaomen,
que pertenece al miedo. Y la madre de todos ellos es Aesthesis-Ouch-EpiPtoe. Y a partir de los cuatro demonios pasiones salieron. De pena (vino) la
envidia, los celos, angustia, problema, dolor, insensibilidad, la ansiedad,
duelo, etc. Y del placer surge mucha maldad, y el orgullo vaco, y cosas
similares. Y a partir del deseo (viene) la ira, la rabia y la amargura, y la pasin
amarga, e insaciable, y cosas similares. Y del miedo (viene) pavor, servilismo,
la agona y la vergenza. Todos estos son como cosas tiles, as como cosas
malas. Pero la idea de su verdadero (personaje) es Anro, que es la cabeza del
alma material, pues pertenece a los siete sentidos, Ouch-Epi-Ptoe.
"This is the number of the angels: together they are 365. They all worked on it until, limb for
limb, the natural and the material body was completed by them. Now there are other ones in
charge over the remaining passions whom I did not mention to you. But if you wish to know
them, it is written in the book of Zoroaster. And all the angels and demons worked until they had
constructed the natural body. And their product was completely inactive and motionless for a
long time.

"Este es el nmero de los ngeles:. Juntos son 365. Todos ellos trabajaron en
ello hasta, extremidad por extremidad, que el cuerpo natural y el cuerpo

material se complet por ellos. Ahora hay otros que estn a cargo de las
pasiones restantes que yo hice mencin a ti. Pero si deseas conocerlos, estn
escrito en el libro de Zoroastro. Y todos los ngeles y los demonios trabajaron
hasta que habieron construido el cuerpo natural. Y su producto fue
completamente inactivo e inmvil durante mucho tiempo.
"And when the mother wanted to retrieve the power which she had given to the chief archon,
she petitioned the Mother-Father of the All, who is most merciful. He sent, by means of the holy
decree, the five lights down upon the place of the angels of the chief archon. They advised him
that they should bring forth the power of the mother. And they said to Yaltabaoth, 'Blow into his
face something of your spirit and his body will arise.' And he blew into his face the spirit which is
the power of his mother; he did not know (this), for he exists in ignorance. And the power of the
mother went out of Yaltabaoth into the natural body, which they had fashioned after the image of
the one who exists from the beginning. The body moved and gained strength, and it was
luminous.

"Y cuando la madre quiso recuperar el poder que le haba dado al jefe arconte,
ella solicit a la Madre-Padre del Todo, que es lo ms misericordioso. l
envi, por medio del santo decreto, las cinco luces abajo sobre la lugar de los
ngeles del jefe arconte. Ellos le avisaron que ellos traan el poder de la
madre. Y le dijeron a Yaltabaoth, 'Sopla en su rostro algo de su espritu y se
levantar su cuerpo. "Y el sopl en su rostro el espritu que es el poder de su
madre, el no saba (esto), porque existe en la ignorancia. Y el poder de la
madre sali de Yaltabaoth en el cuerpo natural, que haban formado despus la
imagen del que existe desde el principio. El cuerpo se movi y se fortaleci, y
era luminoso.
"And in that moment the rest of the powers became jealous, because he had come into being
through all of them and they had given their power to the man, and his intelligence was greater
than that of those who had made him, and greater than that of the chief archon. And when they
recognized that he was luminous, and that he could think better than they, and that he was free
from wickedness, they took him and threw him into the lowest region of all matter.

"Y en ese momento el resto de los poderes se pusieron celosos, porque l


haba venido en ser, a travs de todos ellos y ellos haban dado su poder para
el hombre, y su inteligencia era superior a la de los que le haban hecho, y
mayor que la del jefe arconte. Y cuando se dieron cuenta de que era luminoso,
y que poda pensar mejor que ellos, y que estaba libre de la maldad, tomaron y
lo arrojaron a la regin ms baja de toda la materia.
"But the blessed One, the Mother-Father, the beneficent and merciful One, had mercy on the
power of the mother which had been brought forth out of the chief archon, for they (the archons)
might gain power over the natural and perceptible body. And he sent, through his beneficent
Spirit and his great mercy, a helper to Adam, luminous Epinoia which comes out of him, who is
called Life. And she assists the whole creature, by toiling with him and by restoring him to his
fullness and by teaching him about the descent of his seed (and) by teaching him about the way
of ascent, (which is) the way he came down. And the luminous Epinoia was hidden in Adam, in
order that the archons might not know her, but that the Epinoia might be a correction of the
deficiency of the mother.

"Pero el Bendito, Madre-Padre, el benfico y misericordioso Uno, tuvo


mesiricordia en el poder de la madre que haba sido sacado del jefe arconte,
porque ellos (los arcontes) podran ganar poder sobre el cuerpo natural y
perceptible. Y envi, a travs de su Espritu benfico y su gran misericordia,
un ayudante de Adn, luminosa Epinoia que sale de l, que se llama Vida. Y
ella asiste a toda criatura, en el duro trabajo con l y por restaurarlo a su
plenitud y ensendole sobre el descenso de su simiente (y) ensendole
acerca del camino del ascenso, (que es) la forma en que el vino abajo. Y la
luminosa Epinoia estaba oculto en Adn, con el fin de que los arcontes no
puedan saber de ella, sino que la Epinoia podra ser una correccin de la
deficiencia de la madre.
"And the man came forth because of the shadow of the light which is in him. And his thinking
was superior to all those who had made him. When they looked up, they saw that his thinking
was superior. And they took counsel with the whole array of archons and angels. They took fire
and earth and water and mixed them together with the four fiery winds. And they wrought them
together and caused a great disturbance. And they brought him (Adam) into the shadow of
death, in order that they might form (him) again from earth and water and fire and the spirit
which originates in matter, which is the ignorance of darkness and desire, and their counterfeit
spirit. This is the tomb of the newly-formed body with which the robbers had clothed the man,
the bond of forgetfulness; and he became a mortal man. This is the first one who came down,
and the first separation. But the Epinoia of the light which was in him, she is the one who was to
awaken his thinking.

"Y el hombre sali por la sombra de la luz que est en l. Y su pensamiento


era superior a todos los que le haban hecho. Cuando ellos miraron, vieron que
su pensamiento era superior. Y despus de consultar con toda variedad de
arcontes y ngeles. Ellos tomaron fuego y tierra y agua y los mezclaron junto
con los cuatro vientos de fuego. Y les provocaron juntos y causaron un gran
alboroto. Y ellos lo trajeron a l (Adn) a la sombra de la muerte, con el fin
que podran formarlo a (l) de nuevo de la tierra y el agua, el fuego y el
espritu que se origina en la materia, que es la ignorancia de la oscuridad y el
deseo, y su espritu falso. Esta es la tumba del cuerpo recin formado con el
que los ladrones han vestido al hombre, el vnculo de la falta de memoria;. y
l se convirti en un hombre mortal. Este es el primero que baj, y la primera
separacin. Pero la Epinoia de la luz que haba en l, es ella la que iba a
despertar. su pensamiento.
"And the archons took him and placed him in paradise. And they said to him, 'Eat, that is at
leisure,' for their luxury is bitter and their beauty is depraved. And their luxury is deception and
their trees are godlessness and their fruit is deadly poison and their promise is death. And the
tree of their life they had placed in the midst of paradise.

"Y los arcontes lo llevaron y lo colocaron en el paraso. Y ellos le dijeron:


'Come, esto es el esparcimiento,' por su lujo es amargo y su belleza es
depravada. Y su lujo es engao y sus rboles son impiedad y su fruta es
veneno mortal y su promesa es la muerte. Y el rbol de la vida ellos lo haban
colocado en medio del paraso.

"And I shall teach you (pl.) what is the mystery of their life, which is the plan which they made
together, which is the likeness of their spirit. The root of this (tree) is bitter and its branches are
death, its shadow is hate and deception is in its leaves, and its blossom is the ointment of evil,
and its fruit is death and desire is its seed, and it sprouts in darkness. The dwelling place of
those who taste from it is Hades, and the darkness is their place of rest.

"Y yo les enseo a ustedes (pl.) que es el misterio de su vida, cual es el plan
que hicieron juntos, que es la semejanza de su espritu. La raz de este (rbol)
es amargo y sus ramas son la muerte, su sombra es el odio y el engao est en
sus hojas, y su flor es el ungento del mal, y su fruto es la muerte y el deseo es
su semilla, y brota en la oscuridad. El lugar donde moran los que gustan de
ellos es el Hades, y la oscuridad es su lugar de descanso.
"But what they call the tree of knowledge of good and evil, which is the Epinoia of the light, they
stayed in front of it in order that he (Adam) might not look up to his fullness and recognize the
nakedness of his shamefulness. But it was I who brought about that they ate."

"Pero lo que ellos llaman el rbol de la ciencia del bien y del mal, que es la
Epinoia de la luz, ellos se quedaron delante de l con el fin de que l (Adn)
no pudiera mirar a su plenitud y reconocer la desnudez de su vergenza. Pero
fui yo quien provoc que ellos comieran ".
And to I said to the savior, "Lord, was it not the serpent that taught Adam to eat?" The savior
smiled and said, "The serpent taught them to eat from wickedness of begetting, lust, (and)
destruction, that he (Adam) might be useful to him. And he (Adam) knew that he was
disobedient to him (the chief archon) due to light of the Epinoia which is in him, which made him
more correct in his thinking than the chief archon. And (the latter) wanted to bring about the
power which he himself had given him. And he brought a forgetfulness over Adam."

Y le dije al salvador, "Seor, no era la serpiente que le ense a Adn a


comer?" El salvador sonri y dijo: "La serpiente les ense a comer de la
maldad del engendramiento, la lujuria, (y) la destruccin, que a l (Adn) le
podran ser til. Y l (Adn) saba que estaba desobedeciendolo a l (al jefe
arconte) debido a la luz de la Epinoia que est en l, lo que lo hizo ms
correcto en su pensamiento que el jefe arconte. Y (este ltimo) queran lograr
el poder que l mismo le haba dado. Y el trajo el olvido sobre Adn ".
And I said to the savior, "What is the forgetfulness?" And he said "It is not the way Moses wrote
(and) you heard. For he said in his first book, 'He put him to sleep' (Gn 2:21), but (it was) in his
perception. For also he said through the prophet, 'I will make their hearts heavy, that they may
not pay attention and may not see' (Is 6:10).

Y le dije a el salvador, "Cul es el olvido?" Y l dijo: "No es la manera en


que Moiss escribi (y) que escuchaste. Porque l dijo en su primer libro, 'l
lo puso a dormir" (Gn 2:21), pero (era) en su percepcin. Porque tambin dijo
por medio del profeta: 'Voy a hacer sus corazones pesados, para que no
puedan tener atencin y no puedan ver' (Is 06:10).
"Then the Epinoia of the light hid herself in him (Adam). And the chief archon wanted to bring
her out of his rib. But the Epinoia of the light cannot be grasped. Although darkness pursued
her, it did not catch her. And he brought a part of his power out of him. And he made another

creature, in the form of a woman, according to the likeness of the Epinoia which had appeared
to him. And he brought the part which he had taken from the power of the man into the female
creature, and not as Moses said, 'his rib-bone.'

"Entonces la Epinoia de la luz se escondi en l (Adn). Y el jefe arconte


quera sacarla de su costilla. Pero la Epinoia de la luz no puede ser agarrada.
Aunque la oscuridad la persiga, no puede tomarla. Y trajo una parte de su
poder fuera de l. Y l hizo otra criatura, en la forma de una mujer, de acuerdo
a la imagen de la Epinoia que se le haba aparecido. Y trajo la parte que haba
tomado del poder del hombre en la criatura femenina, y no como Moiss dijo:
'su costilla-hueso. "
"And he (Adam) saw the woman beside him. And in that moment the luminous Epinoia
appeared, and she lifted the veil which lay over his mind. And he became sober from the
drunkenness of darkness. And he recognized his counter-image, and he said, 'This is indeed
bone of my bones and flesh of my flesh.' Therefore the man will leave his father and his mother,
and he will cleave to his wife, and they will both be one flesh. For they will send him his consort,
and he will leave his father and his mother ... (3 lines unreadable)

"Y l (Adn) vi a la mujer a su lado. Y en ese momento la luminosa Epinoia


apareci, y ella levant el velo que cubra su mente. Y l se convirti en sobrio
de la embriaguez de las tinieblas. Y l reconoci su contra-imagen, y l dijo:
"Este es hecho hueso de mis huesos y carne de mi carne." Por lo tanto el
hombre dejar a su padre y a su madre, y l se unir a su mujer, y sern los
dos una sola carne. Porque ellos enviarn su consorte, y l dejar a su padre y
a su madre ... (3 lneas ilegible)
"And our sister Sophia (is) she who came down in innocence in order to rectify her deficiency.
Therefore she was called Life, which is the mother of the living, by the foreknowledge of the
sovereignty of heaven. And through her they have tasted the perfect Knowledge. I appeared in
the form of an eagle on the tree of knowledge, which is the Epinoia from the foreknowledge of
the pure light, that I might teach them and awaken them out of the depth of sleep. For they were
both in a fallen state, and they recognized their nakedness. The Epinoia appeared to them as a
light; she awakened their thinking.

"Y nuestra hermana Sofa (es) ella que baj en la inocencia con el fin de
corregir su deficiencia. Por lo tanto fue llamada la Vida, que es la madre de los
vivientes, por el conocimiento previo de la soberana de los cielos. Y a travs
de ella han probado el Conocimiento perfecto. Yo aparec en la forma de un
guila en el rbol del conocimiento, que es la Epinoia de la presciencia de la
luz pura, que yo podra ensearles y despertarlos de la profundidad del sueo.
Pues ambos estaban en un estado cado, y reconocieron su desnudez. La
Epinoia se les apareci como una luz; ella despert su pensamiento.
"And when Yaltabaoth noticed that they withdrew from him, he cursed his earth. He found the
woman as she was preparing herself for her husband. He was lord over her, though he did not
know the mystery which had come to pass through the holy decree. And they were afraid to
blame him. And he showed his angels his ignorance which is in him. And he cast them out of
paradise and he clothed them in gloomy darkness. And the chief archon saw the virgin who
stood by Adam, and that the luminous Epinoia of life had appeared in her. And Yaltabaoth was

full of ignorance. And when the foreknowledge of the All noticed (it), she sent some and they
snatched life out of Eve.

"Y cuando Yaltabaoth not que se retiraron de l, maldijo a su tierra. l


encontr a la mujer mientras ella se preparaba para su marido. l era seor de
ella, aunque no saba el misterio que haba venido a pasar a travs del santo
decreto. Y ellos tenan miedo de culparlo. Y l mostr sus ngeles su
ignorancia que est en l. Y les echaron fuera del paraso y los visti en la
oscuridad tenebrosa. Y el jefe arconte vi la virgen que estaba junto a Adn, y
que la Epinoia luminosa de la vida haba aparecido en ella. Y Yaltabaoth
estaba lleno de ignorancia. Y cuando el previo conocimiento del Todo se dio
cuenta (ello), ella envi a algunos y ellos le arrebataron la vida de Eva.
"And the chief archon seduced her and he begot in her two sons; the first and the second (are)
Eloim and Yave. Eloim has a bear-face and Yave has a cat-face. The one is righteous but the
other is unrighteous. (Yave is righteous but Eloim is unrighteous.) Yave he set over the fire and
the wind, and Eloim he set over the water and the earth. And these he called with the names
Cain and Abel with a view to deceive.

"Y el jefe arconte la sedujo y l engendr en ella sus dos hijos, el primero y el
segundo (son) Eloim y Yave. Eloim tiene una cara de oso y Yave tiene una
cara de gato. El uno es justo, pero el otro es injusto.. . (Yave es justo pero
Eloim es injusto.) Yave lo puso sobre el fuego y el viento, y a Eloim puso
sobre el agua y la tierra. Y a estos l los llam con los nombres de Can y
Abel, con el fin de engaar.
"Now up to the present day, sexual intercourse continued due to the chief archon. And he
planted sexual desire in her who belongs to Adam. And he produced through intercourse the
copies of the bodies, and he inspired them with his counterfeit spirit.

"Ahora hasta el da de hoy, las relaciones sexuales continuan debido al jefe


arconte. Y plant el deseo sexual en ella, que pertenece a Adam. Y el produce
a travs de las relaciones sexuales las copias de los cuerpos, y los inspir con
su espritu falsificado.
"And the two archons he set over principalities, so that they might rule over the tomb. And when
Adam recognized the likeness of his own foreknowledge, he begot the likeness of the son of
man. He called him Seth, according to the way of the race in the aeons. Likewise, the mother
also sent down her spirit, which is in her likeness and a copy of those who are in the pleroma,
for she will prepare a dwelling place for the aeons which will come down. And he made them
drink water of forgetfulness, from the chief archon, in order that they might not know from where
they came. Thus, the seed remained for a while assisting (him), in order that, when the Spirit
comes forth from the holy aeons, he may raise up and heal him from the deficiency, that the
whole pleroma may (again) become holy and faultless."

"Y los dos arcontes el los puso sobre principados, para que pudieran gobernar
sobre la tumba. Y cuando Adn reconoci la semejanza de su propio
conocimiento previo, el engendr la semejanza del hijo de hombre. l lo
llam Seth, de acuerdo con la forma de la raza en los eones. Del mismo modo,
la madre tambin envi su espritu, que est en su imagen y una copia de los

que estn en el pleroma, porque ella preparar una morada para los eones que
vendrn abajo. Y el hizo que bebieran agua del olvido, del jefe arconte, con el
fin de que no pudieran saber de dnde venan. Por lo tanto, la semilla se
mantuvo por un tiempo ayudandolo (a l), con el fin de que, cuando el
Espritu sale de los santos eones, l puede levantarlos y curarlos de la
deficiencia, que todo el pleroma puede (de nuevo) llegar a ser santos y sin
mancha".
And I said to the savior, "Lord, will all the souls then be brought safely into the pure light?" He
answered and said to me, "Great things have arisen in your mind, for it is difficult to explain
them to others except to those who are from the immovable race. Those on whom the Spirit of
life will descend and (with whom) he will be with the power, they will be saved and become
perfect and be worthy of the greatness and be purified in that place from all wickedness and the
involvements in evil. Then they have no other care than the incorruption alone, to which they
direct their attention from here on, without anger or envy or jealousy or desire and greed of
anything. They are not affected by anything except the state of being in the flesh alone, which
they bear while looking expectantly for the time when they will be met by the receivers (of the
body). Such then are worthy of the imperishable, eternal life and the calling. For they endure
everything and bear up under everything, that they may finish the good fight and inherit eternal
life."

Y le dije a el salvador, "Seor, todas las almas entonces sern traidas de forma
segura a la luz pura?" l respondi y me dijo: "Grandes cosas han surgido en
tu mente, porque es difcil de explicar a los dems, excepto a aquellos que son
de la raza inamovible. Aquellos en quienes el Espritu de vida descender y
(con quin) el estar con el poder, ellos sern salvados y se convertirn en
perfectos y sern dignos de la grandeza y purificados en ese lugar de toda
maldad y las implicaciones en el mal. Entonces no tienen otro tipo de atencin
que solo la incorrupcin, a la que dirigen su atencin a partir de ahora, sin ira
o envidia o los celos o el deseo y la codicia de nada. Ellos no se ven afectados
por nada, excepto el estado de estar solo en la carne, del que son portadores
mientras miran con expectacin el momento en que sern recibidos por los
receptores (del cuerpo). Tales, entonces son dignos de la vida eterna
imperecedera y la convocatoria. Pues ellos aguantan todo y sobrellevan todo,
para que puedan terminar la buena batalla y heredar la vida eterna".
I said to him, "Lord, the souls of those who did not do these works (but) on whom the power and
Spirit descended, (will they be rejected?" He answered and said to me, "If) the Spirit
(descended upon them), they will in any case be saved, and they will change (for the better).
For the power will descend on every man, for without it no one can stand. And after they are
born, then, when the Spirit of life increases and the power comes and strengthens that soul, no
one can lead it astray with works of evil. But those on whom the counterfeit spirit descends are
drawn by him and they go astray."

Yo le dije: "Seor, las almas de los que no hacen estas obras (pero) en los que
el poder y el Espritu descienden, (van a ser rechazados?" l respondi y me
dijo: "Si) el Espritu (descendi sobre ellos), ellos sern en todo caso salvados,
y ellos van a cambiar (para mejor). Pues el poder descender sobre todos los
hombres, ya que sin esto no se puede soportar. Y despus de su nacimiento,
entonces, cuando el Espritu de vida aumenta y el poder viene y fortalece esa

alma, nadie puede desviarla con obras del mal. Pero aquellos en quienes
desciende el espritu falsificado son atrados por l y se van por mal camino. "
And I said, "Lord, where will the souls of these go when they have come out of their flesh?" And
he smiled and said to me, "The soul in which the power will become stronger than the
counterfeit spirit, is strong and it flees from evil and, through the intervention of the incorruptible
one, it is saved, and it is taken up to the rest of the aeons."

Y yo dije: "Seor, dnde va el alma de estos cuando ellos han salido de su


carne?" Y l sonri y me dijo: "El alma en la que el poder se convertir en ms
fuerte que el espritu falsificado, es fuerte y huye del mal y, a travs de la
intervencin del incorruptible uno, es salvado y se toma hasta el descanso de
los eones".
And I said, "Lord, those, however, who have not known to whom they belong, where will their
souls be?" And he said to me, "In those, the despicable spirit has gained strength when they
went astray. And he burdens the soul and draws it to the works of evil, and he casts it down into
forgetfulness. And after it comes out of (the body), it is handed over to the authorities, who came
into being through the archon, and they bind it with chains and cast it into prison, and consort
with it until it is liberated from the forgetfulness and acquires knowledge. And if thus it becomes
perfect, it is saved."

Y yo dije: "Seor, los que, sin embargo, que no han conocido a quien
pertenecen, donde estarn sus almas?" Y l me dijo: "En ellos, el espritu
despreciable ha ganado fuerza cuando iban por mal camino. Y l agobia el
alma y llama a las obras del mal, y l las echa abajo en el olvido. Y despus de
que sale de (el cuerpo), se entrega a las autoridades, que llegaron a ser a travs
del arconte, y ellos son atados con cadenas y echados en la crcel, y consorte
con l hasta que se liberen de la falta de memoria y adquieran conocimiento.
Y si as se vuelven perfectos, son salvados. "
And I said, "Lord, how can the soul become smaller and return into the nature of its mother or
into man?" Then he rejoiced when I asked him this, and he said to me, "Truly, you are blessed,
for you have understood! That soul is made to follow another one (fem.), since the Spirit of life is
in it. It is saved through him. It is not again cast into another flesh."

Y yo dije: "Seor, cmo puede llegar a ser el alma ms pequea y volver a la


naturaleza de su madre o en el hombre?" Entonces se alegr cuando le
pregunt esto, y l me dijo: "En verdad, sois bienaventurados, porque has
entendido! Esa alma se hace para seguir otra (fem.), ya que el Espritu de vida
est en ella. Es salvad por l. No es nuevamente echada en otra carne ".
And I said, "Lord, these also who did not know, but have turned away, where will their souls
go?" Then he said to me, "To that place where the angels of poverty go they will be taken, the
place where there is no repentance. And they will be kept for the day on which those who have
blasphemed the spirit will be tortured, and they will be punished with eternal punishment."

Y yo dije: "Seor, esto tambin que no lo saban, pero se han apartado, donde
irn sus almas?" Entonces l me dijo: "A ese lugar donde los ngeles de la
pobreza van sern llevados, el lugar donde no hay arrepentimiento. Y ellos se

mantendrn para el da en que los que han blasfemado el espritu sern


torturados, y sern castigados con la pena eterna".
And I said, "Lord, from where did the counterfeit spirit come?" Then he said to me, "The MotherFather, who is rich in mercy, the holy Spirit in every way, the One who is merciful and who
sympathizes with you (pl.), i.e., the Epinoia of the foreknowledge of light, he raised up the
offspring of the perfect race and its thinking and the eternal light of man. When the chief archon
realized that they were exalted above him in the height - and they surpass him in thinking - then
he wanted to seize their thought, not knowing that they surpassed him in thinking, and that he
will not be able to seize them.

Y yo dije: "Seor, de dnde viene el espritu falso?" Entonces l me dijo: "El


Padre-Madre, que es rico en misericordia, el Espritu Santo en todos los
sentidos, el Uno que es misericordioso y que est de acuerdo con ustedes (pl.),
es decir, la Epinoia de la presciencia de la luz, les levant la descendencia de
la raza perfecta y su pensamiento y la luz eterna del hombre Cuando el jefe
arconte dio cuenta de que estaban exaltados por encima de l en la altura -. y
lo superan en el pensamiento - luego el quiso aprovechar su pensamiento, no
sabiendo que lo superaron en el pensamiento, y que no va a ser capaz de
aprovecharlas.
"He made a plan with his authorities, which are his powers, and they committed together
adultery with Sophia, and bitter fate was begotten through them, which is the last of the
changeable bonds. And it is of a sort that is interchangeable. And it is harder and stronger than
she with whom the gods united, and the angels and the demons and all the generations until
this day. For from that fate came forth every sin and injustice and blasphemy, and the chain of
forgetfulness and ignorance and every severe command, and serious sins and great fears. And
thus the whole creation was made blind, in order that they may not know God, who is above all
of them. And because of the chain of forgetfulness, their sins were hidden. For they are bound
with measures and times and moments, since it (fate) is lord over everything.

"Hizo un plan con sus autoridades, que son sus poderes, y cometi adulterio
junto con Sophia, y el destino amargo fue engendrado a travs de ellos, que es
la ltima de las cadenass intercambiables. Y es de un tipo que es
intercambiable. Y es ms duro y ms fuerte que ella, con quien los dioses se
unieron, y los ngeles y los demonios y todas las generaciones hasta el da de
hoy. Pues de ese destino sali todo pecado y la injusticia y la blasfemia, y la
cadena del olvido y la ignorancia y cada comando severo, y los pecados
graves y grandes miedos. Y as toda la creacin se hizo ciega, con el fin de
que no puedan conocer a Dios, que est por encima de todos ellos. Y debido a
la cadena de olvido, sus pecados fueron escondidos. Pues ellos estn atados
con medidas y tiempos y momentos, ya que (el destino) es el seor de todo.
"And he (the chief archon) repented for everything which had come into being through him. This
time he planned to bring a flood upon the work of man. But the greatness of the light of the
foreknowledge informed Noah, and he proclaimed (it) to all the offspring which are the sons of
men. But those who were strangers to him did not listen to him. It is not as Moses said, 'They
hid themselves in an ark' (Gn 7: 7), but they hid themselves in a place, not only Noah, but also
many other people from the immovable race. They went into a place and hid themselves in a
luminous cloud. And he (Noah) recognized his authority, and she who belongs to the light was
with him, having shone on them because he (the chief archon) had brought darkness upon the
whole earth.

"Y l (el jefe arconte) se arrepinti de todo lo que haba hecho, por medio de
l. Esta vez plane traer un diluvio sobre la obra del hombre. Pero la grandeza
de la luz de la presciencia inform a No, y el proclam (ello ..) a todas las
cras que son los hijos de los hombres.Pero los que eran extraos a l no le
hicieron caso, no es como Moiss dijo: 'ellos se escondieron en un arca "(Gn
7: 7), sino que se escondieron ellos mismos en un lugar, no slo No, sino
tambin muchas otras personas de la raza inamovible. Ellos fueron a un lugar
y se escondieron en una nube luminosa. Y l (No) reconoci su autoridad, y
ella la que pertenece a la luz era con l, habiendo brillado sobre ellos, porque
l (el jefe arconte) haba trado la oscuridad sobre toda la tierra.
"And he made a plan with his powers. He sent his angels to the daughters of men, that they
might take some of them for themselves and raise offspring for their enjoyment. And at first they
did not succeed. When they had no success, they gathered together again and they made a
plan together. They created a counterfeit spirit, who resembles the Spirit who had descended,
so as to pollute the souls through it. And the angels changed themselves in their likeness into
the likeness of their mates (the daughters of men), filling them with the spirit of darkness, which
they had mixed for them, and with evil. They brought gold and silver and a gift and copper and
iron and metal and all kinds of things. And they steered the people who had followed them into
great troubles, by leading them astray with many deceptions. They (the people) became old
without having enjoyment. They died, not having found truth and without knowing the God of
truth. And thus the whole creation became enslaved forever, from the foundation of the world
until now. And they took women and begot children out of the darkness according to the
likeness of their spirit. And they closed their hearts, and they hardened themselves through the
hardness of the counterfeit spirit until now.

" El hizo un plan con sus poderes. l envi a sus ngeles para con las hijas de
los hombres, para que puedan tomar algunas de ellas por s mismos y elevar
su descendencia para su disfrute. Y al principio no tuvieron xito. Cuando no
tuvieron xito, se reunieron de nuevo e hicieron un plan en conjunto. Ellos
crearon un espritu falsificado, que se asemeja al espritu que haba
descendido, para as contaminar las almas a travs de l. Y los ngeles se
cambiaron ellos mismos en su semejanza a la semejanza de sus compaeros
(las hijas de los hombres), llenndolas con el espritu de las tinieblas, que
haban mezclado para ellos, y con el mal. Ellos traan oro y plata y un regalo y
el cobre y el hierro y el metal y todo tipo de cosas. Y ellos dirigieron a las
personas que los haba seguido en grandes problemas, llevandolos por mal
camino con muchas decepciones. Ellos (el pueblo) envejeci sin tener
disfrute. Ellos murieron, sin haber encontrado la verdad, y sin conocer el Dios
de la verdad. Y as toda la creacin se convirti en esclavos para siempre,
desde el principio del mundo hasta ahora. Y tomaron mujeres y engendraron
hijos de la oscuridad a la semejanza de su espritu. Y ellos cerraron sus
corazones, y se endurecieron a s mismos a travs de la dureza del espritu
falsificado hasta ahora.
"I, therefore, the perfect Pronoia of the all, changed myself into my seed, for I existed first, going
on every road. For I am the richness of the light; I am the remembrance of the pleroma.

"Yo, por lo tanto, la perfecta Pronoia del todo, yo puse mi semilla, pues yo
exista primero, yendo en cada camino Porque yo soy la riqueza de la luz;. Yo
soy el recuerdo del pleroma.
"And I went into the realm of darkness and I endured till I entered the middle of the prison. And
the foundations of chaos shook. And I hid myself from them because of their wickedness, and
they did not recognize me.

"Y me fui hacia el reino de la oscuridad y tuve que soportar hasta que entr en
el medio de la crcel. Y los fundamentos del caos sacud. Y me escond de
ellos a causa de su maldad, y ellos no me reconocieron a mi.
"Again I returned for the second time, and I went about. I came forth from those who belong to
the light, which is I, the remembrance of the Pronoia. I entered into the midst of darkness and
the inside of Hades, since I was seeking (to accomplish) my task. And the foundations of chaos
shook, that they might fall down upon those who are in chaos and might destroy them. And
again I ran up to my root of light, lest they be destroyed before the time.

"Una vez ms volv por segunda vez, y yo fui. Yo sal de aquellos que
pertenecen a la luz, que es yo, el recuerdo de la Pronoia. Yo entr en medio de
la oscuridad y al interior del Hades, ya que estaba buscando (lograr) mi tarea.
Y los fundamentos del caos sacud, para que pudieran caer sobre aquellos que
estn en el caos y poder destruirlos. Y otra vez encontr a mi raz de luz, para
que no sean destruidos antes de tiempo.
"Still for a third time I went - I am the light which exists in the light, I am the remembrance of the
Pronoia - that I might enter into the midst of darkness and the inside of Hades. And I filled my
face with the light of the completion of their aeon. And I entered into the midst of their prison,
which is the prison of the body. And I said, 'He who hears, let him get up from the deep sleep.'
And he wept and shed tears. Bitter tears he wiped from himself and he said, 'Who is it that calls
my name, and from where has this hope come to me, while I am in the chains of the prison?'
And I said, 'I am the Pronoia of the pure light; I am the thinking of the virginal Spirit, who raised
you up to the honored place. Arise and remember that it is you who hearkened, and follow your
root, which is I, the merciful one, and guard yourself against the angels of poverty and the
demons of chaos and all those who ensnare you, and beware of the deep sleep and the
enclosure of the inside of Hades.

"An as por tercera vez que fui - Yo soy la luz que existe en la luz, yo soy el
recuerdo de la Pronoia - que yo podra entrar en el medio de la oscuridad y el
interior del Hades.Y llen mi cara con la luz de la terminacin de su en. Y
entr en el medio de su prisin, que es la prisin del cuerpo. Y yo deca: El
que oye, dejenlo levantarse del sueo profundo. "Y el llor y saltaron las
lgrimas. Amargas lgrimas se limpiaba de s mismo y dijo, "Quin es el que
llama a mi nombre, y de donde esta esperanza viene hacia m, mientras yo
estoy en las cadenas de la prisin? Y yo dije: 'Yo soy el Pronoia de la luz pura;
yo soy el pensamiento del Espritu virginal, que te subi hasta el lugar de
honor. Levntate y recuerda que eres tu quien escuch y sigui su raz, que es
yo, el misericordioso, y guarda a t mismo contra los ngeles de la pobreza y
los demonios del caos y todos los que te atrapan, y te guarda de la profundidad
del sueo y del recinto de la parte interior del Hades.

"And I raised him up, and sealed him in the light of the water with five seals, in order that death
might not have power over him from this time on.

"Y yo le despert, y lo sell a la luz del agua con cinco sellos, con el fin de
que la muerte no puede tener poder sobre l desde este momento en adelante.
"And behold, now I shall go up to the perfect aeon. I have completed everything for you in your
hearing. And I have said everything to you that you might write them down and give them
secretly to your fellow spirits, for this is the mystery of the immovable race."

"Y he aqu, ahora yo me voy a ir hasta el en perfecto. Yo he completado todo


para ti en el odo. Y yo he dicho todo a ti que tu puedad escribirlas y darlas en
secreto a tus compaeros de espritus, porque este es la misterio de la raza
inamovible".
And the savior presented these things to him that he might write them down and keep them
secure. And he said to him, "Cursed be everyone who will exchange these things for a gift or for
food or for drink or for clothing or for any other such thing." And these things were presented to
him in a mystery, and immediately he disappeared from him. And he went to his fellow disciples
and related to them what the savior had told him.

Y el salvador present estas cosas a el para que el pudiera escribirlas y


mantenerlas seguras. Y l le dijo: "Maldito sea todo el que intercambiar estas
cosas para un regalo o por alimento o para beber o para la ropa o para
cualquier otra cosa." Y estas cosas le fueron presentados a el en un misterio, e
inmediatamente l desapareci de l. Y el fue a los otros compaeros
discpulos y relacionados con ellos lo que el Salvador le haba dicho.
Jesus Christ, Amen.

The Nag Hammadi Library

The Gospel of Philip


Translated by Wesley W. Isenberg

A Hebrew makes another Hebrew, and such a person is called "proselyte". But a proselyte does
not make another proselyte. [...] just as they [...] and make others like themselves, while others
simply exist.

La Biblioteca de Nag Hammadi

El Evangelio de Felipe
Traducido por Wesley W. Isenberg
Un hebreo hace otro hebreo, y esa persona se llama "proslito". Pero un
proslito no hace otro proslito. [...] Al igual que [...] y hacen a otros como
ellos mismos, mientras que otros simplemente existen.
The slave seeks only to be free, but he does not hope to acquire the estate of his master. But
the son is not only a son but lays claim to the inheritance of the father. Those who are heirs to
the dead are themselves dead, and they inherit the dead. Those who are heirs to what is living
are alive, and they are heirs to both what is living and the dead. The dead are heirs to nothing.
For how can he who is dead inherit? If he who is dead inherits what is living he will not die, but
he who is dead will live even more.

El esclavo solamente aspira a ser libre, pero l no tiene la esperanza de


adquirir la propiedad de su amo. Pero el hijo no es slo un hijo, pero reclama
la herencia del padre. Los que son herederos de los muertos estn muertos
ellos mismos y heredan los muertos. Los que son herederos de los que est
viviendo estn vivos, y son herederos de ambos de los que estn viviendo y
los muertos. Los muertos son herederos de nada. Porque, cmo puede el que
est muerto heredar? Si el que est muerto hereda de lo que vive no morir,
pero el que ha muerto, vivir an ms.
A Gentile does not die, for he has never lived in order that he may die. He who has believed in
the truth has found life, and this one is in danger of dying, for he is alive. Since Christ came, the
world has been created, the cities adorned, the dead carried out. When we were Hebrews, we
were orphans and had only our mother, but when we became Christians, we had both father
and mother.

Un Gentil no muere, porque nunca ha vivido con el fin de que pueda morir. El
que ha creido en la verdad ha encontrado la vida, y ste est en peligro de
muerte, porque l est vivo. Puesto que Cristo vino, el mundo ha sido creado,
las ciudades adornadas, la muerte consumada. Cuando ramos hebreos ramos
hurfanos y slo tenamos nuestra madre, pero cuando nos convertimos en
Cristianos, tuvimos ambos, padre y madre.
Those who sow in winter reap in summer. The winter is the world, the summer the other Aeon
(eternal realm). Let us sow in the world that we may reap in the summer. Because of this, it is
fitting for us not to pray in the winter. Summer follows winter. But if any man reap in winter he
will not actually reap but only pluck out, since it will not provide a harvest for such a person. It is
not only [...] that it will [...] come forth, but also on the Sabbath [...] is barren.

Los que siembran en invierno cosechan en verano. El invierno es el mundo, el


verano, el otro Aeon (reino eterno). Sembremos en el mundo para que
podamos cosechar en el verano. Debido a esto, conviene que nosotros no orar
en el invierno. El verano sigue al invierno. Pero si alguno cosecha en invierno,
en realidad no cosechar, sino slo arrebatar, ya que no proporcionar una
cosecha para tal persona. No es slo [...] que [...] saldrn, sino tambin en el
Sabbath[...] es estril.
Christ came to ransom some, to save others, to redeem others. He ransomed those who were
strangers and made them his own. And he set his own apart, those whom he gave as a pledge
according to his plan. It was not only when he appeared that he voluntarily laid down his life, but
he voluntarily laid down his life from the very day the world came into being. Then he came first
in order to take it, since it had been given as a pledge. It fell into the hands of robbers and was
taken captive, but he saved it. He redeemed the good people in the world as well as the evil.

Cristo vino a rescatar a algunos, para salvar a otros, para redimir a los dems.
l rescat a los que eran extraos y les hizo suyo. Y puso su propia diferencia,
los que l dio como promesa de acuerdo a su plan. No fue slo cuando l
apareci que voluntariamente entreg su vida, sino l voluntariamente entreg
su vida desde el mismo da en que el mundo lleg a existir. Luego el vino
primero a fin de tomarlo, ya que ello se haba dado como una promesa. Cay
en manos de los ladrones y fue tomado prisionero, pero l lo salv. l redimi
a la gente buena en el mundo, as como las malas.
Light and Darkness, life and death, right and left, are brothers of one another. They are
inseparable. Because of this neither are the good good, nor evil evil, nor is life life, nor death
death. For this reason each one will dissolve into its earliest origin. But those who are exalted
above the world are indissoluble, eternal.

Luz y Oscuridad, vida y muerte, derecha e izquierda, son hermanos entre s.


Son inseparables. Debido a esto tampoco no son bueno el bueno, ni malo el
malo, ni es vida la vida, ni la muerte la muerte. Por esta razn cada uno de
ellos se disolver en su primer origen. Pero aquellos que son exaltados por
encima del mundo son indisolubles, eternos.
Names given to the worldly are very deceptive, for they divert our thoughts from what is correct
to what is incorrect. Thus one who hears the word "God" does not perceive what is correct, but
perceives what is incorrect. So also with "the Father" and "the Son" and "the Holy Spirit" and
"life" and "light" and "resurrection" and "the Church (Ekklesia)" and all the rest - people do not
perceive what is correct but they perceive what is incorrect, unless they have come to know
what is correct. The names which are heard are in the world [...] deceive. If they were in the
Aeon (eternal realm), they would at no time be used as names in the world. Nor were they set
among worldly things. They have an end in the Aeon.

Nombres dados a los mundanos son muy engaosos, porque ellos desvan
nuestros pensamientos de lo que es correcto de lo que es incorrecto. As quien
oye la palabra "Dios" no percibe lo que es correcto, sino percibe lo que es
incorrecto. Lo mismo ocurre con "el Padre" y "el Hijo" y "Espritu Santo" y
"vida" y "luz" y "resurreccin" y "la Iglesia (Ekklesia)" y todo lo dems - la
gente no percibe lo que es correcto sino que perciben lo que es incorrecto, a

menos que hayan llegado a saber lo que es correcto. Los nombres que se
escuchan son en el mundo [...] engaan. Si estuvieran en el En (reino eterno),
no seran usados en ningn momento como nombres en el mundo. Ni tampoco
se establecieron entre las cosas del mundo. Tienen un fin en el En.
One single name is not uttered in the world, the name which the Father gave to the Son; it is the
name above all things: the name of the Father. For the Son would not become Father unless he
wore the name of the Father. Those who have this name know it, but they do not speak it. But
those who do not have it do not know it.

Un solo nombre no se pronuncia en el mundo, el nombre que el Padre dio al


Hijo; es el nombre por encima de todas las cosas: el nombre del Padre. Porque
el Hijo no se convertira en padre a menos que llevara el nombre del Padre.
Los que tienen este nombre lo saben, pero no lo dicen. Pero los que no lo
tienen no lo saben.
But truth brought names into existence in the world for our sakes, because it is not possible to
learn it (truth) without these names. Truth is one single thing; it is many things and for our sakes
to teach about this one thing in love through many things.

Pero la verdad trajo nombres a la existencia en el mundo por amor a nosotros,


porque no es posible aprenderlo (verdad) sin estos nombres. La verdad es una
sola cosa; es muchas cosas y por amor a nosotros ensea acerca de una cosa
en el amor a travs de muchas cosas.
The rulers (archons) wanted to deceive man, since they saw that he had a kinship with those
that are truly good. They took the name of those that are good and gave it to those that are not
good, so that through the names they might deceive him and bind them to those that are not
good. And afterward, what a favor they do for them! They make them be removed from those
that are not good and place them among those that are good. These things they knew, for they
wanted to take the free man and make him a slave to them forever.

Los gobernantes (arcontes) queran engaar al hombre, ya que vieron que


tena un parentesco con los que son verdaderamente buenos. Tomaron el
nombre de los que son buenos y se lo dieron a los que no son buenos, por lo
que a travs de los nombres le pueden engaar y obligar a los que no son
buenos. Y despus, que un favor hacen por ellos! Les hacen ser removidos de
los que no son buenos y colocarlos entre los que son buenos. Estas cosas que
saban, pues ellos queran tomar al hombre libre y hacer de l un esclavo de
ellos para siempre.
These are powers which [...] man, not wishing him to be saved, in order that they may [...]. For if
man is saved, there will not be any sacrifices [...] and animals will not be offered to the powers.
Indeed, the animals were the ones to whom they sacrificed. They were indeed offering them up
alive, but when they offered them up, they died. As for man, they offered him up to God dead,
and he lived.

Estos son los poderes que [...] el hombre, que no queran que l se salvara, a
fin de que ellos podran [...]. Porque si el hombre se salva, no habr ningn
sacrificio [...] y los animales no sern ofrecidas a los poderes. De hecho, los

animales fueron los unicos a quienes sacrificaron. Fueron de hecho ofrecidos a


ellos con vida, pero cuando se les ofrecan, moran. En cuanto al hombre, le
ofrecieron a l a Dios muerto, y vivi.
Before Christ came, there was no bread in the world, just as Paradise, the place were Adam
was, had many trees to nourish the animals but no wheat to sustain man. Man used to feed like
the animals, but when Christ came, the perfect man, he brought bread from heaven in order that
man might be nourished with the food of man. The rulers thought that it was by their own power
and will that they were doing what they did, but the Holy Spirit in secret was accomplishing
everything through them as it wished. Truth, which existed since the beginning, is sown
everywhere. And many see it being sown, but few are they who see it being reaped.

Antes de que Cristo viniera, no haba pan en el mundo, as como el Paraso, el


lugar dee donde Adn era, tena muchos rboles para alimentar a los animales,
pero no el trigo para sostener al hombre. El hombre lo utiliza para alimentarse
al igual que los animales, pero cuando vino Cristo, el hombre perfecto, trajo
pan del cielo para que el hombre pudiera nutrirse con el alimento del hombre.
Los gobernantes pensaron que era por su propio poder y tendran que hacer lo
que estaban haciendo, pero el Espritu Santo en secreto estaba logrando todo a
travs de ellos como lo deseaba. Verdad, que exista desde el principio, estaba
sembrado en todas partes. Y muchos lo ven siendo sembrada, pero pocos son
los que lo ven siendo cosechado.
Some said, "Mary conceived by the Holy Spirit." They are in error. They do not know what they
are saying. When did a woman ever conceive by a woman? Mary is the virgin whom no power
defiled. She is a great anathema to the Hebrews, who are the apostles and the apostolic men.
This virgin whom no power defiled [...] the powers defile themselves. And the Lord would not
have said "My Father who is in Heaven" (Mt 16:17), unless he had had another father, but he
would have said simply "My father".

Algunos dijeron, "Mara concibi por el Espritu Santo." Ellos estn en un


error. Ellos no saben lo que estn diciendo. Cundo una mujer concebe por
una mujer? Mara es la virgen que no profan ningn poder. Ella es un gran
anatema para los hebreos, que son los apstoles y los varones apostlicos.
Esta virgen que no profan ningn poder [...] los poderes se contaminaron
ellos mismos. Y el Seor no hubiera dicho "Mi Padre que est en los Cielos"
(Mt 16:17), a menos que hubiera tenido otro padre, pero l habra dicho
simplemente "Mi padre".
The Lord said to the disciples, "[...] from every house. Bring into the house of the Father. But do
not take (anything) in the house of the Father nor carry it off."

El Seor dijo a los discpulos: "[...] en todas las casas. Traiga a la casa del
Padre. Pero no tome (nada) en la casa del Padre, ni llevarse nada."
"Jesus" is a hidden name, "Christ" is a revealed name. For this reason "Jesus" is not particular
to any language; rather he is always called by the name "Jesus". While as for "Christ", in Syriac
it is "Messiah", in Greek it is "Christ". Certainly all the others have it according to their own
language. "The Nazarene" is he who reveals what is hidden. Christ has everything in himself,
whether man, or angel, or mystery, and the Father.

"Jess" es un nombre oculto, "Cristo" es un nombre revelado. Por esta razn,


"Jess" no es particular a cualquier idioma; ms bien l siempre es llamado
por el nombre de "Jess". Mientras que para "Cristo", en siraco es "Mesas",
en griego es "Cristo". Ciertamente, todos los dems tienen de acuerdo a su
propio idioma. "El Nazareno" es que revela lo que est oculto. Cristo tiene
todo en s mismo, ya sea hombre o ngel o misterio, y el Padre.
Those who say that the Lord died first and (then) rose up are in error, for he rose up first and
(then) died. If one does not first attain the resurrection, he will not die. As God lives, he would
[...].

Los que dicen que el Seor muri primero y (luego) subi estn en error, pues
el subi primero y (luego) muri. Si uno no alcanza primero la resurreccin,
no morir. Como Dios vive, el lo hara [...].
No one will hide a large valuable object in something large, but many a time one has tossed
countless thousands into a thing worth a penny. Compare the soul. It is a precious thing and it
came to be in a contemptible body.

A nadie se le oculta un gran objeto valioso en algo grande, pero muchas veces
uno ha sacudido incontables miles en una cosa que vale un centavo. Compare
el alma. Es una cosa preciosa y que viene a estar en un cuerpo despreciable.
Some are afraid lest they rise naked. Because of this they wish to rise in the flesh, and they do
not know that it is those who wear the flesh who are naked. It is those who [...] to unclothe
themselves who are not naked. "Flesh and blood shall not inherit the kingdom of God" (1 Co
15:50). What is this which will not inherit? This which is on us. But what is this, too, which will
inherit? It is that which belongs to Jesus and his blood. Because of this he said "He who shall
not eat my flesh and drink my blood has not life in him" (Jn 6:53). What is it? His flesh is the
word, and his blood is the Holy Spirit. He who has received these has food and he has drink and
clothing. I find fault with the others who say that it will not rise. Then both of them are at fault.
You say that the flesh will not rise. But tell me what will rise, that we may honor you. You say the
Spirit in the flesh, and it is also this light in the flesh. (But) this too is a matter which is in the
flesh, for whatever you shall say, you say nothing outside the flesh. It is necessary to rise in this
flesh, since everything exists in it. In this world, those who put on garments are better than the
garments. In the Kingdom of Heaven, the garments are better than those that put them on.

Algunos tienen miedo no sea que suban desnudos. Debido a esto desean
resucitar en la carne, y no saben que se trata de los que llevan la carne los que
estn desnudos. Son los que [...] estn desvestido ellos mismos los que no
estn desnudos. "La carne y la sangre no heredarn el reino de Dios" (1 Co
15:50). Qu es lo que no va a heredar? Esto que est en nosotros. Pero, qu
es esto, tambin, lo cual heredar? Es lo que pertenece a Jess y su sangre.
Debido a esto, dijo: "El que no come mi carne y bebe mi sangre, no tiene vida
en l" (Jn 06:53). Qu es? Su carne es la palabra, y su sangre es el Espritu
Santo. El que ha recibido estos tiene comida y l tiene la bebida y la vestidura.
Me parece falta con los otros que dicen que no va a subir. Entonces ambos
estn en falta. T dices que la carne no se levantar. Pero dime lo que se
elevar, para que podamos honrarte. Tu dices que el Espritu en la carne, y
tambin es esta luz en la carne. (Pero) esto tambin es una materia que est en

la carne, por lo que sea que tu digas, no dices nada fuera de la carne. Es
necesario subir en esta carne, ya que todo existe en ella. En este mundo, los
que se ponen vestiduras son mejores que las vestiduras. En el Reino de los
Cielos, las prendas son mejores que aquellos que se las pusieron.
It is through water and fire that the whole place is purified - the visible by the visible, the hidden
by the hidden. There are some things hidden through those visible. There is water in water,
there is fire in chrism.

Es a travs del agua y el fuego que todo el lugar es purificado - lo visible por
lo visible, lo oculto por lo oculto. Hay algunas cosas escondidas a travs de las
visibles. Hay agua en el agua, hay fuego en el crisma.
Jesus took them all by stealth, for he did not appear as he was, but in the manner in which they
would be able to see him. He appeared to them all. He appeared to the great as great. He
appeared to the small as small. He appeared to the angels as an angel, and to men as a man.
Because of this, his word hid itself from everyone. Some indeed saw him, thinking that they
were seeing themselves, but when he appeared to his disciples in glory on the mount, he was
not small. He became great, but he made the disciples great, that they might be able to see him
in his greatness.

Jess los llev a todos ellos con sigilo, porque el no apareci como el era, sino
en la forma en que ellos seran capaz de verlo. El se apareci a todos ellos. Se
apareci a los grandes como grande. Se apareci a los pequeos como
pequeo. l se apareci a los ngeles como un ngel, y para los hombres
como un hombre. Debido a esto, su palabra se escondi ella misma de todos.
Algunos en verdad lo vieron, pensando que se estaban viendo a s mismos,
pero cuando se apareci a sus discpulos en gloria en el monte, l no era
pequeo. Se hizo grandioso, pero l hizo que los discpulos grande, que
podran ser capaces de verlo en su grandeza.
He said on that day in the thanksgiving, "You who have joined the perfect light with the Holy
Spirit, unite the angels with us also, as being the images." Do not despise the lamb, for without
it, it is not possible to see the king. No one will be able to go in to the king if he is naked.

l dijo en el da de accin de gracias, "Ustedes que se han unido a la luz


perfecta con el Espritu Santo, unen los ngeles con nosotros tambin, como
las imgenes." No desprecies el cordero, ya que sin el, no es posible ver al rey.
Nadie va a poder ir a donde el rey si l est desnudo.
The heavenly man has many more sons than the earthly man. If the sons of Adam are many,
although they die, how much more the sons of the perfect man, they who do not die but are
always begotten. The father makes a son, and the son has not the power to make a son. For he
who has been begotten has not the power to beget, but the son gets brothers for himself, not
sons. All who are begotten in the world are begotten in a natural way, and the others are
nourished from the place whence they have been born. It is from being promised to the
heavenly place that man receives nourishment. [...] him from the mouth. And had the word gone
out from that place, it would be nourished from the mouth and it would become perfect. For it is
by a kiss that the perfect conceive and give birth. For this reason we also kiss one another. We
receive conception from the grace which is in one another.

El hombre celestial tiene muchos ms hijos que el hombre terrenal. Si los


hijos de Adn son muchos, a pesar de que mueren, cunto ms los hijos del
hombre perfecto, los que no mueren, sino son siempre engendrados. El padre
que hace un hijo, y el hijo no tiene el poder de hacer un hijo. Porque el que ha
sido engendrado no tiene el poder de engendrar, sino el hijo obtiene hermanos
por s mismo, no hijos. Todos los que son engendrados en el mundo son
engendrados de una manera natural, y los otros se nutren del lugar de donde
han nacido. Es a partir de que se prometi el lugar celestial que el hombre
recibe alimentacin. [...] de l desde la boca. Y se ha ido la palabra de ese
lugar, que sera alimentada por la boca y se convertira perfecto. Porque por
un beso que el perfecto concebe y dar a luz. Por este motivo tambin nos
besamos unos a otros. Recibimos la concepcin de la gracia que es en s.
There were three who always walked with the Lord: Mary, his mother, and her sister, and
Magdalene, the one who was called his companion. His sister and his mother and his
companion were each a Mary.

Haba tres que siempre caminaba con el Seor: Mara, su madre y su hermana
y Magdalena, la que se llamaba su compaera. Su hermana y su madre y su
compaera eran cada una Mara.
"The Father" and "the Son" are single names; "the Holy Spirit" is a double name. For they are
everywhere: they are above, they are below; they are in the concealed, they are in the revealed.
The Holy Spirit is in the revealed: it is below. It is in the concealed: it is above.

"El Padre" e " el Hijo" son nombres individuales; "el Espritu Santo" es un
nombre doble. Porque ellos estn en todas partes: estn por encima, estn por
debajo; estn en lo oculto, estn en lo revelado. El Espritu Santo est en lo
revelado: es abajo. Est en lo oculto: es arriba.
The saints are served by evil powers, for they are blinded by the Holy Spirit into thinking that
they are serving an (ordinary) man whenever they do so for the saints. Because of this, a
disciple asked the Lord one day for something of this world. He said to him, "Ask your mother,
and she will give you of the things which are another's."

Los santos son servidos por los poderes del mal, porque estn cegados por el
Espritu Santo en el pensamiento de que estn sirviendo a un hombre
(ordinario) siempre lo hacen por los santos. Debido a esto, un discpulo le
pregunt al Seor un da por algo de este mundo. l le dijo: "Pregntale a tu
madre, y ella te dar de las cosas que son de otro."
The apostles said to the disciples, "May our entire offering obtain salt." They called Sophia
"salt". Without it, no offering is acceptable. But Sophia is barren, without child. For this reason,
she is called "a trace of salt". Wherever they will [...] in their own way, the Holy Spirit [...], and
her children are many.

Los apstoles dijeron a los discpulos: "Que toda nuestra ofrenda obtenga sal."
Llamaron a Sophia "sal". Sin ella, ninguna ofrenda es aceptable. Pero Sofa es

estril, sin hijos. Por esta razn, se le llama "un rastro de sal". Dondequiera
ellos [...] a su manera, el Espritu Santo [...], y sus hijos son muchos.
What the father possesses belongs to the son, and the son himself, so long as he is small, is
not entrusted with what is his. But when he becomes a man, his father gives him all that he
possesses.

Lo que el padre posee pertenece al hijo, y el propio hijo, siempre y cuando l


es pequeo, no se encarga de lo que es suyo. Pero cuando el se convierte en un
hombre, su padre le da todo lo que posee.
Those who have gone astray, whom the spirit begets, usually go astray also because of the
Spirit. Thus, by one and the same breath, the fire blazes and is put out.

Aquellos que se han extraviado, a quien el espritu engendra, por lo general


van por mal camino tambin por el Espritu. As, en uno y el mismo aliento, el
fuego da llamas y se apaga.
Echamoth is one thing and Echmoth, another. Echamoth is Wisdom simply, but Echmoth is the
Wisdom of death, which is the one who knows death, which is called "the little Wisdom".

Echamoth es una cosa y Echamoth, otra. Echamoth es Sabidura sencilla, pero


Echamoth es la Sabidura de la muerte, que es la que conoce la muerte, que se
llama "la pequea Sabidura".
There are domestic animals, like the bull and the ass and others of this kind. Others are wild
and live apart in the deserts. Man ploughs the field by means of the domestic animals, and from
this he is nourished, he and the animals, whether tame or wild. Compare the perfect man. It is
through powers which are submissive that he ploughs, preparing for everything to come into
being. For it is because of this that the whole place stands, whether the good or the evil, the
right and the left. The Holy Spirit shepherds everyone and rules all the powers, the "tame" ones
and the "wild" ones, as well as those which are unique. For indeed he [...] shuts them in, in
order that [...] wish, they will not be able to escape.

Hay animales domsticos, como el toro y el asno y otros de este tipo. Otros
son salvajes y viven separados en los desiertos. El hombre ara el campo por
medio de los animales domsticos, y de esto se nutre, l y los animales, son
mansos o salvajes. Compare el hombre perfecto. Es a travs de los poderes
que son sumisos que el ara, preparando para todo lo por venir a la existencia.
Pues es debido a esto que todo el lugar est, si el bien o el mal, la derecha y la
izquierda. El Espritu Santo pastores todos y gobierna todos los poderes, los
"domados" y los "salvajes", as como aquellas que son nicas. Pues a la
verdad [...] les cierra en, con el fin de que [...] deseo, ellos no podrn escapar.
He who has been created is beautiful, but you would <not> find his sons noble creations. If he
were not created, but begotten, you would find that his seed was noble. But now he was created
(and) he begot. What nobility is this? First, adultery came into being, afterward murder. And he
was begotten in adultery, for he was the child of the Serpent. So he became a murderer, just like
his father, and he killed his brother. Indeed, every act of sexual intercourse which has occurred
between those unlike one another is adultery.

El que se ha creado es hermoso, pero usted <no> encontrara a sus hijos


creaciones nobles. Si no fue creado, sino engendrado, se ver que su semilla
era noble. Pero ahora el fue creado (y) engendrado. Qu nobleza es sta? En
primer lugar, el adulterio entr en vigor, despus el asesinato. Y l fue
engendrado en adulterio, porque l era el hijo de la Serpiente. As que se
convirti en un asesino, igual que su padre, y l mat a su hermano. De hecho,
cada acto de la relacin sexual que se ha producido entre aquellos distintos
entre s es adulterio.
God is a dyer. As the good dyes, which are called "true", dissolve with the things dyed in them,
so it is with those whom God has dyed. Since his dyes are immortal, they become immortal by
means of his colors. Now God dips what he dips in water.

Dios es un tintorero. Como los buenos tintoreros, que se llaman "verdaderos",


disuelve con las cosas teidas en ellos, por lo que es con aquellos a quienes
Dios ha teido. Desde que sus tintes son inmortales, se convierten en
inmortales por medio de sus colores. Ahora Dios sumerge lo que el sumerge
en el agua.
It is not possible for anyone to see anything of the things that actually exist unless he becomes
like them. This is not the way with man in the world: he sees the sun without being a sun; and
he sees the heaven and the earth and all other things, but he is not these things. This is quite in
keeping with the truth. But you saw something of that place, and you became those things. You
saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you
shall become Father. So in this place you see everything and do not see yourself, but in that
place you do see yourself - and what you see you shall become.

No es posible que nadie vea nada de las cosas que realmente existen a menos
que l se convierta como ellas. Este no es el camino con el hombre en el
mundo: ve el sol sin ser un sol; y ve el cielo y la tierra y todas las otras cosas,
pero el no es estas cosas. Esto es bastante acorde con la verdad. Pero tu viste
algo de ese lugar, y te hiciste esas cosas. Tu viste el Espritu, te convertiste en
espritu. Tu viste a Cristo, te convertiste en Cristo. Tu viste el Padre, os
convertiris en Padre. As que en este lugar tu ves todo y no te ves a ti mismo,
pero en ese lugar te ves a ti mismo - y en lo que ves te convertirs.
Faith receives, love gives. No one will be able to receive without faith. No one will be able to
give without love. Because of this, in order that we may indeed receive, we believe, and in order
that we may love, we give, since if one gives without love, he has no profit from what he has
given. He who has received something other than the Lord is still a Hebrew.

La fe recibe, el amor da. Nadie ser capaz de recibir sin fe. Nadie ser capaz
de dar sin amor. Debido a esto, con el fin de que podamos recibir de hecho,
creemos, y con el fin de que podamos amar, daremos, ya que si uno da sin
amor, no tiene el beneficio de lo que l ha dado. El que ha recibido otra cosa
ms que el Seor sigue siendo un hebreo.
The apostles who were before us had these names for him: "Jesus, the Nazorean, Messiah",
that is, "Jesus, the Nazorean, the Christ". The last name is "Christ", the first is "Jesus", that in
the middle is "the Nazarene". "Messiah" has two meanings, both "the Christ" and "the

measured". "Jesus" in Hebrew is "the redemption". "Nazara" is "the Truth". "The Nazarene"
then, is "the Truth". "Christ" [...] has been measured. "The Nazarene" and "Jesus" are they who
have been measured.

Los apstoles que estaban antes que nosotros tenan estos nombres para l:
"Jess, el Nazareno, el Mesas", es decir, "Jess, el Nazareno, el Cristo". El
apellido es "Cristo", el primero es "Jess", que est en el centro es "el
Nazareno". "Mesas" tiene dos significados, tanto "el Cristo" y "la medida".
"Jess" en hebreo es "la redencin". "Nazara" es "la Verdad". "El Nazareno",
entonces, es "la Verdad". "Cristo" [...] ha sido medido. "El Nazareno" y
"Jess" son los que se han medido.
When the pearl is cast down into the mud, it becomes greatly despised, nor if it is anointed with
balsam oil will it become more precious. But it always has value in the eyes of its owner.
Compare the Sons of God: wherever they may be, they still have value in the eyes of their
Father.

Cuando la perla es arrojado en el fango, se convierte en despreciada


grandemente, no si es ungida con aceite balsmico se convertir en ms
preciosa. Pero siempre tiene valor a los ojos de su dueo. Comparar los Hijos
de Dios: dondequiera que se encuentren, que todava tienen valor a los ojos de
su padre
If you say, "I am a Jew," no one will be moved. If you say, "I am a Roman," no one will be
disturbed. If you say, "I am a Greek, a barbarian, a slave, a free man," no one will be troubled. If
you say, "I am a Christian," the [...] will tremble. Would that I might [...] like that - the person
whose name [...] will not be able to endure hearing.

Si usted dice: "Yo soy un Judio," ni uno se mover. Si usted dice: "Yo soy un
Romano," nadie ser molestado. Si usted dice: "Yo soy un Griego, un brbaro,
un esclavo, un hombre libre", nadie se preocupar. Si usted dice: "Yo soy
cristiano", el [...] va a temblar. Ojal pudiera [...] como esta - la persona cuyo
nombre [...] no ser capaz de soportar escucharlo.
God is a man-eater. For this reason, men are sacrificed to him. Before men were sacrificed,
animals were being sacrificed, since those to whom they were sacrificed were not gods.

Dios es un devorador de hombres. Por esta razn, los hombres se sacrifican a


l. Antes los hombres fueron sacrificados, los animales fueron sacrificados, ya
que aquellos a los que se sacrificaron no eran dioses.
Glass decanters and earthenware jugs are both made by means of fire. But if glass decanters
break, they are done over, for they came into being through a breath. If earthenware jugs break,
however, they are destroyed, for they came into being without breath.

Decantadores de cristal y jarras de barro estn hechos por medio del fuego.
Pero si jarras de cristal se rompen, se hacen ms, porque fueron hechas por
medio de una respiracin. Si se rompen los cacharros de barro, sin embargo,
son destruidos, porque fueron hechos sin aliento.

An ass which turns a millstone did a hundred miles walking. When it was loosed, it found that it
was still at the same place. There are men who make many journeys, but make no progress
towards any destination. When evening came upon them, they saw neither city nor village,
neither human artifact nor natural phenomenon, power nor angel. In vain have the wretches
labored.

Un asno que mueve una piedra de molino hizo un centenar de kilmetros


caminando. Cuando fue desatado, se encontr que todava estaba en el mismo
lugar. Hay hombres que hacen muchos viajes, pero no progresan hacia
cualquier destino. Cuando la noche cae sobre ellos, no vieron ni ciudad ni
pueblo, ni artefacto humano ni fenmeno natural, poder ni ngel. En vano
tienen los miserables trabajos.
The eucharist is Jesus. For he is called in Syriac "Pharisatha," which is "the one who is spread
out," for Jesus came to crucify the world.

La eucarista es Jess. Poruqe l es llamado en siraco "Pharisatha", que es "el


que est hacia fuera, separado" porque Jess vino a crucificar al mundo.
The Lord went into the dye works of Levi. He took seventy-two different colors and threw them
into the vat. He took them out all white. And he said, "Even so has the Son of Man come as a
dyer."

El Seor fue a las obras de tinte de Lev. Tom setenta y dos colores
diferentes y los ech en la tina. Los sac a todos blancos. Y l dijo: "As
tambin el Hijo del hombre viene como un tintorero."
As for the Wisdom who is called "the barren," she is the mother of the angels. And the
companion of the [...] Mary Magdalene. [...] loved her more than all the disciples, and used to
kiss her often on her mouth. The rest of the disciples [...]. They said to him "Why do you love her
more than all of us?" The Savior answered and said to them,"Why do I not love you like her?
When a blind man and one who sees are both together in darkness, they are no different from
one another. When the light comes, then he who sees will see the light, and he who is blind will
remain in darkness."

En cuanto a la Sabidura que se llama "la estril", ella es la madre de los


ngeles. Y la compaera de la [...] Mara Magdalena. [...] la amaba ms que a
todos los discpulos y sola besarla a menudo en su boca. El resto de los
discpulos [...]. Ellos le dijeron: "Por qu la amas ms que a todos nosotros?"
El Salvador respondi y les dijo: "Por qu no te amo como a ella? Cuando un
hombre ciego y uno que ve estn juntos en la oscuridad, no son diferentes el
uno del otro. Cuando llega la luz, entonces el que ve, ver la luz, y el que es
ciego permanecer en la oscuridad ".
The Lord said, "Blessed is he who is before he came into being. For he who is, has been and
shall be."

El Seor dijo: "Bienaventurado el que es antes de llegar a ser. Porque el quien


es, ha sido y ser."

The superiority of man is not obvious to the eye, but lies in what is hidden from view.
Consequently, he has mastery over the animals which are stronger than he is and great in terms
of the obvious and the hidden. This enables them to survive. But if man is separated from them,
they slay one another and bite one another. They ate one another because they did not find any
food. But now they have found food because man tilled the soil.

La superioridad del hombre no es evidente para el ojo, sino que se encuentra


en lo que se oculta a la vista. En consecuencia, tiene dominio sobre los
animales que son ms fuertes de lo que l es y grande en trminos de lo
evidente y lo oculto. Esto les permite sobrevivir. Pero si el hombre se separa
de ellos, se matan unos a otros y se muerden unos a otros. Se comen unos a
otros porque no encuentran ningn alimento. Pero ahora han encontrado
comida porque el hombre cultiva la tierra.
If one goes down into the water and comes up without having received anything, and says "I am
a Christian," he has borrowed the name at interest. But if he receives the Holy Spirit, he has the
name as a gift. He who has received a gift does not have to give it back, but of him who has
borrowed it at interest, payment is demanded. This is the way it happens to one when he
experiences a mystery.

Si uno va abajo en el agua y viene arriba sin haber recibido nada, y dice: "Yo
soy un cristiano," l ha prestado el nombre a inters. Pero si l recibe el
Espritu Santo, el tiene el nombre como un regalo. El quien ha recibido un
regalo no tiene que devolverlo, pero del que ha pedido prestado a inters, el
pago se exige. Esta es la forma que le ocurre a uno cuando experimenta un
misterio.
Great is the mystery of marriage! For without it, the world would not exist. Now the existence of
the world [...], and the existence of [...] marriage. Think of the [...] relationship, for it possesses
[...] power. Its image consists of a defilement.

Grande es el misterio del matrimonio! Porque sin este, no existira el mundo.


Ahora, la existencia del mundo [...], y la existencia de [...] el matrimonio.
Piense de la [...] relacin, por ello posee [...] poder. Su imagen consiste en una
profanacin.
The forms of evil spirit include male ones and female ones. The males are they which unite with
the souls which inhabit a female form, but the females are they which are mingled with those in
a male form, though one who was disobedient. And none shall be able to escape them, since
they detain him if he does not receive a male power or a female power, the bridegroom and the
bride. One receives them from the mirrored bridal chamber. When the wanton women see a
male sitting alone, they leap down on him and play with him and defile him. So also the
lecherous men, when they see a beautiful woman sitting alone, they persuade her and compel
her, wishing to defile her. But if they see the man and his wife sitting beside one another, the
female cannot come into the man, nor can the male come into the woman. So if the image and
the angel are united with one another, neither can any venture to go into the man or the woman.

Las formas de espritu maligno incluyen los masculinos y los femeninos. Los
masculinos son los que se unen con las almas que habitan en una forma
femenina, pero las femeninas son las que se mezclan con los de una forma
masculina, aunque hay uno que era desobediente. Y nadie podr escapar de

ellos, ya que lo retienen si no recibe un poder masculino o un poder femenino,


el novio y la novia. Uno recibe ellos del espejo de la cmara nupcial. Cuando
las mujeres lascivas ven a un hombre sentado solo, saltan sobre l y juegan
con l y lo contaminan. As tambin los hombres lascivos, cuando ven a una
mujer hermosa que se sienta sola, la convencen y la obligan a ella, deseando
profanarla. Pero si ven al hombre y su mujer sentados uno al lado del otro, el
femenino no puede entrar en el hombre, ni el masculino entrar en la mujer.
As que si la imagen y el ngel estn unidos entre s, ni puede cualquier
atreverse para entrar en el hombre o la mujer.
He who comes out of the world, and so can no longer be detained on the grounds that he was in
the world, evidently is above the desire of the [...] and fear. He is master over [...]. He is superior
to envy. If [...] comes, they seize him and throttle him. And how will this one be able to escape
the great [...] powers? How will he be able to [...]? There are some who say, "We are faithful" in
order that [...] the unclean spirits and the demons. For if they had the Holy Spirit, no unclean
spirit would cleave to them. Fear not the flesh nor love it. If you fear it, it will gain mastery over
you. If you love it, it will swallow and paralyze you.

El que sale del mundo, y as ya no puede ser detenido en razn de que l


estaba en el mundo, evidentemente, est por encima del deseo del [...] y el
miedo. l es amo sobre [...]. l es superior a la envidia. Si [...] viene, lo
agarran y lo estrangulan. Y cmo ser ste capaz de escapar de los grandes
[...] poderes? Cmo va a ser capaz de [...]? Hay algunos que dicen: "Somos
fieles" para que [...] los espritus inmundos y los demonios. Por si tenan el
Espritu Santo, ningn espritu inmundo se les juntarn a ellos. No temas a la
carne ni la ames. Si tiene miedo, va a ganar el dominio sobre ti. Si la amaa, te
tragar y te paralizar.
And so he dwells either in this world or in the resurrection or in the middle place. God forbid that
I be found in there! In this world, there is good and evil. Its good things are not good, and its evil
things not evil. But there is evil after this world which is truly evil - what is called "the middle". It
is death. While we are in this world, it is fitting for us to acquire the resurrection, so that when
we strip off the flesh, we may be found in rest and not walk in the middle. For many go astray on
the way. For it is good to come forth from the world before one has sinned.

Y as el habita, ya sea en este mundo o en la resurreccin o en el lugar medio.


Dios no quiera que me encuentre all! En este mundo, hay buenos y malos.
Sus cosas buenas no son buenas, y sus cosas malas no malas. Pero hay maldad
despus de este mundo que es verdaderamente malo - lo que se llama "el
medio". Es la muerte. Mientras estamos en este mundo, es apropiado para
nosotros para adquirir la resurreccin, para que cuando nos despojemos de la
carne, podamos ser encontrados en descanso y no caminando en el medio.
Pues muchos se extravan en el camino. Porque es bueno venir desde el
mundo antes que uno ha pecado.
There are some who neither will nor have the power to; and others who, if they will, do not profit;
for they did not act since [...] makes them sinners. And if they do not will, justice will elude them
in both cases: and it is always a matter of the will, not the act.

Hay algunos que no tienen ni la voluntad ni el poder para; y otros que, si lo


tienen, no lo usan; porque ellos no actuaron desde [...] los hace pecadores. Y si
ellos no lo usan, la justicia huir de ellos en ambos casos, y siempre es un
asunto de la voluntad, no del acto.
An apostolic man in a vision saw some people shut up in a house of fire and bound with fiery
[...], lying [...] flaming [...], them in [...] faith [...]. And he said to them, "[...] able to be saved?" [...],
"They did not desire it. They received [...] punishment, what is called 'the [...] darkness', because
he [...]."

Un hombre apostlico en una visin vio a algunas personas encerradas en una


casa de fuego y atadas con fuego [...], la mentira [...] en llamas [...], ellos en
[...] la fe [.. .]. Y l les dijo: "[...] podr ser salvo?" [...], "Ellos no desean.
Ellos recibieron [...] el castigo, lo que se llama 'el [...] la oscuridad', porque l
[...]."
It is from water and fire that the soul and the spirit came into being. It is from water and fire and
light that the son of the bridal chamber (came into being). The fire is the chrism, the light is the
fire. I am not referring to that fire which has no form, but to the other fire whose form is white,
which is bright and beautiful, and which gives beauty.

Es a partir de agua y el fuego que el alma y el espritu entran en ser. Es a partir


del agua y el fuego y la luz que el hijo de la cmara nupcial (entra en ser). El
fuego es el crisma, la luz es el fuego. No me refiero al fuego que no tiene
forma, sino al otro fuego cuya forma es blanca, que es brillante y hermoso, y
que da la belleza.
Truth did not come into the world naked, but it came in types and images. The world will not
receive truth in any other way. There is a rebirth and an image of rebirth. It is certainly
necessary to be born again through the image. Which one? Resurrection. The image must rise
again through the image. The bridal chamber and the image must enter through the image into
the truth: this is the restoration. Not only must those who produce the name of the Father and
the Son and the Holy Spirit, do so, but have produced them for you. If one does not acquire
them, the name ("Christian") will also be taken from him. But one receives the unction of the [...]
of the power of the cross. This power the apostles called "the right and the left." For this person
is no longer a Christian but a Christ.

La verdad no vino al mundo desnuda, sino lleg en los tipos y las imgenes.
El mundo no va a recibir la verdad de cualquier otra manera. Hay un
renacimiento y una imagen de renacimiento. Sin duda, es necesario nacer de
nuevo a travs de la imagen. Cal? Resurreccin. La imagen debe subir de
nuevo a travs de la imagen. La cmara nupcial y la imagen debe entrar a
travs de la imagen en la verdad: sta es la restauracin. No slo hay que
aquellos que producen el nombre del Padre y del Hijo y del Espritu Santo,
que lo hagan, sino que ellos lo han producido para ti. Si uno no los adquiere,
el nombre ("Cristiano") tambin se tomar de l. Pero uno recibe la uncin del
[...] del poder de la cruz. Este poder los apstoles lo llaman "la derecha y la
izquierda." Porque esta persona ya no es un Cristiano, sino un Cristo.

The Lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption
and a bridal chamber. [...] he said, "I came to make the things below like the things above, and
the things outside like those inside. I came to unite them in the place." [...] here through types
[...]and images.

El Seor hizo todo en un misterio, un bautismo y un crisma y una eucarista y


una redencin y una cmara nupcial. [...] Dijo, "Yo vine a hacer las cosas
abajo como las cosas de arriba, y las cosas que estn fuera, como las que estn
dentro. Yo vine a unirlos en el lugar." [...] aqu a travs de los tipos [...] y las
imgenes.
Those who say, "There is a heavenly man and there is one above him" are wrong. For it is the
first of these two heavenly men, the one who is revealed, that they call "the one who is below";
and he to whom the hidden belongs is that one who is above him. For it would be better for
them to say, "The inner and outer, and what is outside the outer". Because of this, the Lord
called destruction the "the outer darkness": there is not another outside of it. He said, "My
Father who is in secret". He said, "Go into your chamber and shut the door behind you, and
pray to your Father who is in secret" (Mt 6:6), the one who is within them all. But that which is
within them all is the fullness. Beyond it, there is nothing else within it. This is that of which they
say, "That which is above them".

Aquellos que dicen: "Hay un hombre celestial y hay uno por encima de l"
estn equivocados. Porque es el primero de estos dos hombres celestiales, el
que es revelado, que ellos llaman "el que est abajo"; y aquel a quien
pertenece lo oculto es el que est por encima de l. Pues sera mejor para ellos
decir, "El interior y exterior, y lo que est fuera del exterior". Debido a esto, el
Seor llam a la destruccin "las tinieblas de afuera": no hay otro fuera de l.
l dijo: "Mi Padre que est en secreto". l dijo: "Ve a tu cmara y cierra la
puerta detrs de ti y ora a tu Padre que est en secreto" (Mt 6, 6), el uno que
est dentro de todos ellos. Pero lo que est dentro de todos ellos es la plenitud.
Ms all, no hay nada ms en l. Esto es aquello de lo que se suele decir: "Lo
que est por encima de ellos".
Before Christ, some came from a place they were no longer able to enter, and they went where
they were no longer able to come out. Then Christ came. Those who went in, he brought out,
and those who went out, he brought in.

Antes de Cristo, algunos vinieron de un lugar que ya no pudieron entrar, y se


fueron donde ya no pudieron salir. Entonces vino Cristo. Los que fueron
dentro, l los sac, y los que fueron afuera, l los entr.
When Eve was still with Adam, death did not exist. When she was separated from him, death
came into being. If he enters again and attains his former self, death will be no more.

Cuando Eva estaba todava con Adn, la muerte no exista. Cuando ella se
separ de l, la muerte vino a existir. Si l entra de nuevo y alcanza su antiguo
ser, la muerte no ser ms.
"My God, my God, why, O Lord, have you forsaken me?" (Mk 15:34). It was on the cross that he
said these words, for he had departed from that place.

"Dios mo, Dios mo, por qu, Oh Seor, me has abandonado?" (Mc 15:34).
Fue en la cruz que l dijo estas palabras, pues haba salido de ese lugar.
[...] who has been begotten through him who [...] from God.

[...] Que ha sido engendrado a travs de l quien [...] de Dios.


The [...] from the dead. [...] to be, but now [...] perfect. [...] flesh, but this [...] is true flesh. [...] is
not true, but [...] only possess an image of the true.

El [...] de entre los muertos. [...] ser, pero ahora [...] perfecto. [...] carne, pero
esto [...] es verdadera carne. [...] no es cierto, pero [...] slo posee una imagen
de la verdad.
A bridal chamber is not for the animals, nor is it for the slaves, nor for defiled women; but it is for
free men and virgins.

Una cmara nupcial no es para los animales, ni es para los esclavos, ni para
las mujeres profanadas; sino es para los hombres y las vrgenes libres.
Through the Holy Spirit we are indeed begotten again, but we are begotten through Christ in the
two. We are anointed through the Spirit. When we were begotten, we were united. None can
see himself either in water or in a mirror without light. Nor again can you see in light without
mirror or water. For this reason, it is fitting to baptize in the two, in the light and the water. Now
the light is the chrism.

A travs del Espritu Santo en realidad somos renacidos, pero somos


engendrados por medio de Cristo en los dos. Somos ungidos por el Espritu.
Cuando fuimos engendrados, estbamos unidos. Ninguno puede verse a s
mismo, ya sea en el agua o en un espejo sin luz. Ni tampoco se puede ver en la
luz sin espejo o agua. Por esta razn, es apropiado bautizarse en los dos, en la
luz y el agua. Ahora la luz es el crisma.
There were three buildings specifically for sacrifice in Jerusalem. The one facing the west was
called "The Holy". Another, facing south, was called "The Holy of the Holy". The third, facing
east, was called "The Holy of the Holies", the place where only the high priest enters. Baptism is
"the Holy" building. Redemption is the "Holy of the Holy". "The Holy of the Holies" is the bridal
chamber. Baptism includes the resurrection and the redemption; the redemption (takes place) in
the bridal chamber. But the bridal chamber is in that which is superior to [...] you will not find [...]
are those who pray [...] Jerusalem who [...] Jerusalem, [...] those called the "Holy of the Holies"
[...] the veil was rent, [...] bridal chamber except the image [...] above. Because of this, its veil
was rent from top to bottom. For it was fitting for some from below to go upward.

Haba tres edificios especficamente para el sacrificio en Jerusaln. El uno con


vistas al oeste fue llamado "El Santo". Otro, con orientacin sur, se llamaba
"El Santo del Santo". El tercero, mirando hacia el este, que se llam "El Santo
de los Santos", el lugar donde slo entra el sumo sacerdote. El bautismo es "el
Santo" edificio. La redencin es el "Santo del Santo". "El Santo de los Santos"
es la cmara nupcial. El bautismo incluye la resurreccin y la redencin; la
redencin (tiene lugar) en la cmara nupcial. Pero la cmara nupcial es en esto
lo que es superior a [...] que tu no encontrars en [...] son los que oran [...]

Jerusaln quien [...] Jerusaln, [...] los llamados el "Santo de los Santos" [...]
el velo se rasg, [...] la cmara nupcial, excepto la imagen [...] arriba. Debido
a esto, su velo se rasg de arriba a abajo. Porque convena para algunos desde
abajo para ir hacia arriba.
The powers do not see those who are clothed in the perfect light, and consequently are not able
to detain them. One will clothe himself in this light sacramentally in the union.

Los poderes no ven a los que estn vestidos de la luz perfecta, y por lo tanto
no son capaces de detenerlos. Uno se vestir de esta luz sacramentalmente en
la unin.
If the woman had not separated from the man, she should not die with the man. His separation
became the beginning of death. Because of this, Christ came to repair the separation, which
was from the beginning, and again unite the two, and to give life to those who died as a result of
the separation, and unite them. But the woman is united to her husband in the bridal chamber.
Indeed, those who have united in the bridal chamber will no longer be separated. Thus Eve
separated from Adam because it was not in the bridal chamber that she united with him.

Si la mujer no se hubiera separado del hombre, ella no debera morir con el


hombre. Su separacin se convirti en el comienzo de la muerte. Debido a
esto, Cristo vino a reparar la separacin, que era desde el principio, y de
nuevo unir los dos, y para dar vida a los que murieron como resultado de la
separacin, y unirlos. Pero la mujer se une a su marido en la cmara nupcial.
De hecho, aquellos que se han unido en la cmara nupcial ya no sern
separados. As Eva se separ de Adn porque no estaba en la cmara nupcial
en donde ella se uni con l.
The soul of Adam came into being by means of a breath. The partner of his soul is the spirit. His
mother is the thing that was given to him. His soul was taken from him and replaced by a spirit.
When he was united (to the spirit), he spoke words incomprehensible to the powers. They
envied him [...] spiritual partner [...] hidden [...] opportunity [...] for themselves alone [...] bridal
chamber, so that [...].

El alma de Adn entr en la existencia por medio de una respiracin. El socio


de su alma es el espritu. Su madre es la cosa que se le dio a l. Su alma le fue
quitada y reemplazada por un espritu. Cuando l estaba unido (al espritu),
habl palabras incomprensibles para los poderes. Ellos le tenan envidia [...]
compaero espiritual [...] oculto [...] oportunidad [...] para s mismos solos [...]
cmara nupcial, por lo que [...].
Jesus appeared [...] Jordan - the fullness of the Kingdom of Heaven. He who was begotten
before everything, was begotten anew. He who was once anointed, was anointed anew. He who
was redeemed, in turn redeemed (others).

Jess se apareci [...] Jordan - la plenitud del Reino de los Cielos. Aquel que
fue engendrado antes de todo, fue engendrado de nuevo. El que una vez fue
ungido, fue ungido nuevo. El que fue redimido, a su vez redimi a (otros).

Indeed, one must utter a mystery. The Father of everything united with the virgin who came
down, and a fire shone for him on that day. He appeared in the great bridal chamber. Therefore
his body came into being on that very day. It left the bridal chamber as one who came into being
from the bridegroom and the bride. So Jesus established everything in it through these. It is
fitting for each of the disciples to enter into his rest.

De hecho, uno debe pronunciar un misterio. El Padre de todo se uni a la


virgen que descendi, y un fuego brill para l en ese da. l apareci en la
gran cmara nupcial. Por lo tanto su cuerpo entr en la existencia en aquel
mismo da. Dej la cmara nupcial como alguien que vio la luz desde el novio
y la novia. As que Jess estableci todo en l a travs de estos. Es apropiado
para cada uno de los discpulos para entrar en su reposo.
Adam came into being from two virgins, from the Spirit and from the virgin earth. Christ
therefore, was born from a virgin to rectify the Fall which occurred in the beginning.

Adam entr en vigor a partir de dos vrgenes, del Espritu y de la tierra virgen.
Cristo, por lo tanto, naci de una virgen para rectificar la Cada que se produjo
en el principio.
There are two trees growing in Paradise. The one bears animals, the other bears men. Adam
ate from the tree which bore animals. He became an animal and he brought forth animals. For
this reason the children of Adam worship animals. The tree [...] fruit is [...] increased. [...] ate the
[...] fruit of the [...] bears men, [...] man. [...] God created man. [...] men create God. That is the
way it is in the world - men make gods and worship their creation. It would be fitting for the gods
to worship men!

Hay dos rboles que crecen en el Paraso. El que lleva los animales, el otro
que lleva los hombres. Adn comi del rbol que lleva a los animales. Se
convirti en un animal y dio a luz animales. Por esta razn los hijos de Adn
adoran a los animales. El fruto del rbol [...] es [...] aumentado. [...] comi el
[...] fruto de la [...] lleva los hombres, [...] el hombre. [...] Dios cre al hombre.
[...] los hombres crean Dios. Esa es la forma en que est en el mundo - los
hombres hacen dioses y adoran a su creacin. Sera apropiado para los dioses
adorar a los hombres!
Surely what a man accomplishes depends on his abilities. For this reason, we refer to one`s
accomplishments as "abilities". Among his accomplishments are his children. They originate in a
moment of ease. Thus his abilities determine what he may accomplish, but this ease is clearly
evident in the children. You will find that this applies directly to the image. Here is the man made
after the image accomplishing things with his physical strength, but producing his children with
ease.

Seguramente lo que un hombre realiza depende de sus habilidades. Por esta


razn, nos referimos a nuestros logros como" habilidades ". Entre sus logros
estan sus hijos. Se originan en un momento de tranquilidad. Por lo tanto sus
habilidades determinan lo que puede lograr, pero esta facilidad es claramente
evidente en los nios. Tu encontrars que esto se aplica directamente a la
imagen. Aqu est el hombre hecho despus de la imagen logrando cosas con
su fuerza fsica, pero produciendo hijos con facilidad.

In this world, the slaves serve the free. In the Kingdom of Heaven, the free will minister to the
slaves: the children of the bridal chamber will minister to the children of the marriage. The
children of the bridal chamber have just one name: rest. Altogether, they need take no other
form, because they have contemplation, [...]. They are numerous [...] in the things [...] the glories
[...].

En este mundo, los esclavos sirven a los libres. En el Reino de los Cielos, el
libre administrar a los esclavos: los hijos de la cmara nupcial administrar a
los hijos del matrimonio. Los hijos de la cmara nupcial tienen un solo
nombre: descanso. En total, no necesitan tomar ninguna otra forma, porque
tienen la contemplacin, [...]. Son numerosas [...] en las cosas [...] las glorias
[...].
Those [...] go down into the water. [...] out (of the water), will consecrate it, [...] they who have
[...] in his name. For he said, "Thus we should fulfill all righteousness." (Mt 3:15)

Aquellos [...] que van abajo en el agua. [...] fuera (del agua), la consagrarn,
[...] los que tienen [...] en su nombre. Porque dijo: "As que debemos cumplir
toda justicia." (Mt 03:15)
Those who say they will die first and then rise are in error. If they do not first receive the
resurrection while they live, when they die they will receive nothing. So also when speaking
about baptism they say, "Baptism is a great thing," because if people receive it they will live.

Los que dicen que van a morir primero y luego suben estn en un error. Si no
reciben primero la resurreccin mientras viven, cuando mueran no recibirn
nada. As tambin cuando se habla sobre el bautismo ellos dicen, "El bautismo
es una gran cosa", porque si la gente lo recibe vivirn.
Philip the apostle said, "Joseph the carpenter planted a garden because he needed wood for
his trade. It was he who made the cross from the trees which he planted. His own offspring
hung on that which he planted. His offspring was Jesus, and the planting was the cross." But the
Tree of Life is in the middle of the Garden. However, it is from the olive tree that we got the
chrism, and from the chrism, the resurrection.

Felipe el apstol dijo: "Jos, el carpintero plant un jardin porque necesitaba


madera para su oficio. Fue l quien hizo la cruz de los rboles que plant. Su
propia descendencia colg en lo que l plant. Su descendencia era Jess, y la
plantacin era la cruz ". Pero el Arbol de la Vida est en el centro del Jardn.
Sin embargo, es a partir del olivo que nos dieron el crisma, y desde el crisma,
la resurreccin.
This world is a corpse-eater. All the things eaten in it themselves die also. Truth is a life-eater.
Therefore no one nourished by truth will die. It was from that place that Jesus came and brought
food. To those who so desired, he gave life, that they might not die.

Este mundo es un cadver devorador. Todas las cosas que se comen en ellos
mismos mueren tambin. La verdad es un devorador de vida. Por lo tanto
nadie nutrido por la verdad morir. Fue a partir de ese lugar que Jess vino y

trajo comida. Para aquellos que as lo deseen, el dio vida, para que ellos no
mueran.
God [...] garden. Man [...] garden. There are [...] and [...] of God. [...] The things which are in [...]
I wish. This garden is the place where they will say to me, "[...] eat this or do not eat that, just as
you wish." In the place where I will eat all things is the Tree of Knowledge. That one killed Adam,
but here the Tree of Knowledge made men alive. The law was the tree. It has power to give the
knowledge of good and evil. It neither removed him from evil, nor did it set him in the good, but it
created death for those who ate of it. For when he said, "Eat this, do not eat that", it became the
beginning of death.

Dios [...] jardn. El hombre [...] jardn. Hay [...] y [...] de Dios. [...] Las cosas
que estn en [...] yo deseo. Este jardn es el lugar donde ellos dirn a m, "[...]
comer esto o no comer esto, tal como tu deseas." En el lugar donde voy a
comer todas las cosas es el Arbol del Conocimiento. Que uno mat a Adn,
pero aqu el Arbol del Conocimiento vivific a los hombres. La ley era el
rbol. Tiene el poder de dar el conocimiento del bien y del mal. No lo quita
del mal, ni lo pone en el bien, sino que cre la muerte para aquellos que
coman del mismo. Pues cuando dijo, "Come esto, no comas eso", se convirti
en el principio de la muerte.
The chrism is superior to baptism, for it is from the word "Chrism" that we have been called
"Christians," certainly not because of the word "baptism". And it is because of the chrism that
"the Christ" has his name. For the Father anointed the Son, and the Son anointed the apostles,
and the apostles anointed us. He who has been anointed possesses everything. He possesses
the resurrection, the light, the cross, the Holy Spirit. The Father gave him this in the bridal
chamber; he merely accepted (the gift). The Father was in the Son and the Son in the Father.
This is the Kingdom of Heaven.

El crisma es superior al bautismo, porque es de la palabra "Crisma" que


hemos sido llamados "Cristianos", ciertamente no por la palabra "bautismo".
Y es debido del crisma que "el Cristo" tiene su nombre. Porque el Padre ungi
al Hijo, y el Hijo ungi a los apstoles, y los apstoles nos ungieron. El que ha
sido ungido posee todo. l posee la resurreccin, la luz, la cruz, el Espritu
Santo. El Padre le dio esto en la cmara nupcial; l simplemente acept (el
regalo). El Padre estaba en el Hijo y el Hijo en el Padre. Este es el Reino de
los Cielos.
The Lord said it well: "Some have entered the Kingdom of Heaven laughing, and they have
come out [...] because [...] a Christian, [...]. And as soon as [...] went down into the water, he
came [...] everything (of this world), [...] because he [...] a trifle, but [...] full of contempt for this
[...] the Kingdom of Heaven [...] If he despises [...], and scorns it as a trifle, [...] out laughing. So
it is also with the bread and the cup and the oil, even though there is another one superior to
these.

El Seor lo dijo muy bien: ". Algunos han entrado en el Reino de los Cielos
riendo, y ellos han salido [...] porque [...] un Cristiano, [...] Y tan pronto como
[...] cay en el agua, el vino [...] todo (de este mundo), [...] porque el [...] un
poco, pero [...] lleno de desprecio por este [... ] el Reino de los Cielos [...] Si el
desprecia [...], y lo desprecia como una bagatela, [...] fuera riendo. As es

tambin con el pan y la copa y el aceite, a pesar de que hay otro superior a
estos.
The world came about through a mistake. For he who created it wanted to create it imperishable
and immortal. He fell short of attaining his desire. For the world never was imperishable, nor, for
that matter, was he who made the world. For things are not imperishable, but sons are. Nothing
will be able to receive imperishability if it does not first become a son. But he who has not the
ability to receive, how much more will he be unable to give?

El mundo se produjo por un error. Porque el que lo cre quiso crearlo


imperecedero e inmortal. l no lleg a alcanzar su deseo. Pues el mundo
nunca fue incorruptible, ni, para el caso, fue l quien hizo el mundo. Pues las
cosas no son imperecederas, pero los hijos son. Nada va a ser capaz de recibir
inmortalidad si no lo hace primero convertirse en un hijo. Pero el que no tiene
la capacidad de recibir, cunto ms har por ser incapaz de dar?
The cup of prayer contains wine and water, since it is appointed as the type of the blood for
which thanks is given. And it is full of the Holy Spirit, and it belongs to the wholly perfect man.
When we drink this, we shall receive for ourselves the perfect man. The living water is a body. It
is necessary that we put on the living man. Therefore, when he is about to go down into the
water, he unclothes himself, in order that he may put on the living man.

La copa de la oracin contiene el vino y el agua, ya que es nombrado como el


tipo de sangre por la que se da gracias. Y es lleno del Espritu Santo, y que
pertenece al hombre totalmente perfecto. Cuando bebemos esto, recibiremos
por nosotros mismos el hombre perfecto. El agua viva es un cuerpo. Es
necesario que lo pongamos en el hombre vivo. Por lo tanto, cuando est a
punto de ir abajo en el agua, l se desviste a s mismo, con el fin de que pueda
poner en el hombre vivo.
A horse sires a horse, a man begets man, a god brings forth a god. Compare the bridegroom
and the bride. They have come from the [...]. No Jew [...] has existed. And [...] from the Jews.
[...] Christians [...] these [...] are referred to as "The chosen people of [...]," and "The true man"
and "Son of Man" and "the seed of the Son of Man". This true race is renowned in the world [...]
that the sons of the bridal chamber dwell.

Un caballo engendra un caballo, un hombre engendra al hombre, un dios da a


luz a un dios. Compare el novio y la novia. Ellos han venido de la [...]. No
Judio [...] ha existido. Y [...] de los Judios. [...] Los cristianos [...] estos [...]
son referidos como "El pueblo elegido de [...]", y "El hombre verdadero" e
"Hijo del Hombre" y "la semilla de el Hijo del Hombre ". Esta verdadera raza
es reconocida en el mundo [...] que los hijos de la cmara nupcial habitan.
Whereas in this world the union is one of husband with wife - a case of strength complemented
by weakness(?) - in the Aeon (eternal realm), the form of the union is different, although we
refer to them by the same names. There are other names, however; they are superior to every
other name that is named and are stronger than the strong. For where there is a show of
strength, there those who excel in strength appear. These are not separate things, but both of
them are this one single thing. This is the one which will not be able to rise above the heart of
flesh.

Mientras que en este mundo la unin es una de esposo con la esposa - un caso
de fuerza complementado por debilidad (?) - En el Aeon (reino eterno), la
forma de la unin es diferente, aunque nos referimos a ellos por los mismos
nombres. Hay otros nombres, sin embargo; estos son superiores a cualquier
otro nombre que se nombra y son ms fuertes que los fuertes. Pues donde hay
una demostracin de fuerza, aparecen aquellos que sobresalen en fuerza. Estas
no son cosas separadas, sino que ambos son una sola cosa. Este son los cuales
no sern capaces de elevarse por encima del corazn de carne.
Is it not necessary for all those who possess everything to know themselves? Some indeed, if
they do not know themselves, will not enjoy what they possess. But those who have come to
know themselves will enjoy their possessions.

No es necesario que todos los que poseen todo lo necesario para conocerse a
s mismos? Algunos de hecho, si no se conocen a s mismos, no disfrutaran de
lo que poseen. Pero aquellos que han llegado a conocerse a s mismos
disfrutarn de sus posesiones.
Not only will they be unable to detain the perfect man, but they will not be able to see him, for if
they see him, they will detain him. There is no other way for a person to acquire this quality
except by putting on the perfect light and he too becoming perfect light. He who has put it on will
enter [...]. This is the perfect [...] that we [...] become [...] before we leave [...]. Whoever receives
everything [...] hither [...] be able [...] that place, but will [...] the Middle as imperfect. Only Jesus
knows the end of this person.

No slo van a ser incapaces de detener al hombre perfecto, sino que no van a
ser capaces de verlo, porque si lo ven, van a detenerlo. No hay otra manera
para que una persona adquiera esta calidad sino por ponerse en la luz perfecta
y l tambin se convertir en la luz perfecta. El que lo ha puesto entrar [...].
Este es el perfecto [...] que [...] llegamos a ser en [...] antes de que salgamos
[...]. El que recibe a todo [...] aqu [...] poder [...] ese lugar, pero se [...] el
Medio como imperfecta. Slo Jess conoce el final de esta persona.
The priest is completely holy, down to his very body. For if he has taken the bread, he will
consecrate it. Or the cup or anything else that he gets, he will consecrate. Then how will he not
consecrate the body also?

El sacerdote es completamente santo, descendi a su propio cuerpo. Porque si


l ha tomado el pan, el lo consagr. O la taza o cualquier otra cosa que el
obtenga, se consagrarn. Entonces l cmo no consagrar el cuerpo tambin?
By perfecting the water of baptism, Jesus emptied it of death. Thus we do go down into the
water, but we do not go down into death, in order that we may not be poured out into the spirit of
the world. When that spirit blows, it brings the winter. When the Holy Spirit breathes, the
summer comes.

Al perfeccionar el agua del bautismo, Jess la vaci de la muerte. Por lo tanto


nosotros vamos hacia abajo en el agua, pero no vamos hacia abajo en la
muerte, para que no seamos derramado en el espritu del mundo. Cuando el
espritu sopla, trae el invierno. Cuando el Espritu Santo sopla, llega el verano.

He who has knowledge of the truth is a free man, but the free man does not sin, for "He who
sins is the slave of sin" (Jn 8:34). Truth is the mother, knowledge the father. Those who think
that sinning does not apply to them are called "free" by the world. Knowledge of the truth merely
makes such people arrogant, which is what the words, "it makes them free" mean. It even gives
them a sense of superiority over the whole world. But "Love builds up" (1 Co 8:1). In fact, he
who is really free, through knowledge, is a slave, because of love for those who have not yet
been able to attain to the freedom of knowledge. Knowledge makes them capable of becoming
free. Love never calls something its own, [...] it [...] possess [...]. It never says,"This is yours" or
"This is mine," but "All these are yours". Spiritual love is wine and fragrance. All those who
anoint themselves with it take pleasure in it. While those who are anointed are present, those
nearby also profit (from the fragrance). If those anointed with ointment withdraw from them and
leave, then those not anointed, who merely stand nearby, still remain in their bad odor. The
Samaritan gave nothing but wine and oil to the wounded man. It is nothing other than the
ointment. It healed the wounds, for "love covers a multitude of sins" (1 P 4:8).

El que tiene conocimiento de la verdad es un hombre libre, pero el hombre


libre no peca, porque "el que peca es esclavo del pecado" (Jn 08:34). La
verdad es la madre, el conocimiento el padre. Aquellos que piensan que pecar
no se aplica a ellos son llamados "libre" por el mundo. El conocimiento de la
verdad hace a esta gente arrogante, que es lo que las palabras significan ", los
hace libres". Incluso se les da un sentido de superioridad sobre el mundo
entero. Pero "El amor edifica" (1 Co 8: 1). De hecho, el que es realmente libre,
a travs del conocimiento, es un esclavo, pues, por amor a aquellos que an no
han sido capaces de alcanzar la libertad del conocimiento. El conocimiento los
hace capaces de llegar a ser libre. El amor nunca pide algo para s mismo, [...]
que [...] poseen [...]. Nunca dice: "Esto es tuyo" o "Esto es mo", sino "Todos
esto es suyo". El amor espiritual es vino y fragancia. Todos aquellos que se
ungen con l se complacen en ella. Mientras que los que son ungidos estn
presentes, los que estn cerca tambin se benefician (de la fragancia). Si los
ungidos con el ungento se retiran de ellos y se van, entonces los que no estn
ungidos, que permanecen cerca, permanecen en su mal olor. El Samaritano no
dio nada sino vino y aceite para el herido. No es otra cosa que el unguento.
Cur las heridas, porque "el amor cubre multitud de pecados" (1 P 4: 8).
The children a woman bears resemble the man who loves her. If her husband loves her, then
they resemble her husband. If it is an adulterer, then they resemble the adulterer. Frequently, if
a woman sleeps with her husband out of necessity, while her heart is with the adulterer with
whim she usually has intercourse, the child she will bear is born resembling the adulterer. Now
you who live together with the Son of God, love not the world, but love the Lord, in order that
those you will bring forth may not resemble the world, but may resemble the Lord.

Los hijos que una mujer pare se parecen al hombre que la ama. Si su esposo la
ama, entonces ellos se parecen a su marido. Si es un adltero, entonces se
parecen al adltero. Con frecuencia, si una mujer se acuesta con su marido por
necesidad, mientras que su corazn est con el adltero con quien por lo
general tiene relaciones sexuales, el nio que dar a luz nace parecido al
adltero. Ahora ustedes que viven junto con el Hijo de Dios, no amen al
mundo, sino amen al Seor, para que los que van a dar a luz no se parescan al
mundo, sino puedan parecerse al Seor.

The human being has intercourse with the human being. The horse has intercourse with the
horse, the ass with the ass. Members of a race usually have associated with those of like race.
So spirit mingles with spirit, and thought consorts with thought, and light shares with light. If you
are born a human being, it is the human being who will love you. If you become a spirit, it is the
spirit which will be joined to you. If you become thought, it is thought which will mingle with you.
If you become light, it is the light which will share with you. If you become one of those who
belong above, it is those who belong above who will rest upon you. If you become horse or ass
or bull or dog or sheep, or another of the animals which are outside or below, then neither
human being nor spirit nor thought nor light will be able to love you. Neither those who belong
above nor those who belong within will be able to rest in you, and you have no part in them.

El ser humano tiene relaciones sexuales con el ser humano. El caballo tiene
relaciones sexuales sexuales con el caballo, el burro con el burro. Los
miembros de una raza por lo general se han asociado con los de igual raza. As
espritu se mezcla con el espritu, y pensamientos con pensamiento consortes
y la luz comparte con la luz. Si usted ha nacido un ser humano, es el ser
humano que te amar. Si usted se convierte en un espritu, es el espritu que se
unir a ti. Si usted se convierte en pensamiento, es el pensamiento que se
mezclarn contigo. Si usted se convierte en luz, es la luz la que se compartir
con usted. Si tu te convierte en uno de los que pertenecen arriba, estos sern
los superiores que descansarn sobre vosotros. Si usted se convierte en caballo
o asno o un toro o un perro u oveja, u otro de los animales que estn fuera o
por debajo, entonces ningn ser humano ni espritu ni pensamiento ni luz
podrn amarte. Ni los que pertenecen por encima ni por aquellos que
pertenecen dentro podrn descansar en ti, y tu no tienes parte en ellos.
He who is a slave against his will, will be able to become free. He who has become free by favor
of his master, and has sold himself into slavery, will no longer be able to be free.

El que es esclavo contra su voluntad, ser capaz de llegar a ser libre. El quien
se ha convertido en libre por favor de su amo, y l mismo se ha vendido como
esclavo, ya no ser capaz de ser libre.
Farming in the world requires the cooperation of four essential elements. A harvest is gathered
into the barn only as a result of the natural action of water, earth, wind and light. God's farming
likewise has four elements - faith, hope, love, and knowledge. Faith is our earth, that in which
we take root. And hope is the water through which we are nourished. Love is the wind through
which we grow. Knowledge, then, is the light through which we ripen. Grace exists in four ways:
it is earthborn; it is heavenly; [...] the highest heaven; [...] in [...].

La agricultura en el mundo requiere la cooperacin de los cuatro elementos


esenciales. Una cosecha se recoge en el granero slo como resultado de la
accin natural del agua, la tierra, el viento y la luz. La agricultura de Dios del
mismo modo tiene cuatro elementos - la fe, la esperanza, el amor y el
conocimiento. La fe es nuestra tierra, aquel en el que se toma la raz. Y la
esperanza es el agua a travs del cual nos alimentamos. El amor es el viento a
travs de la cual crecemos. El conocimiento, entonces, es la luz a travs del
cual maduramos. La Gracia existe en cuatro formas: es nacido de la tierra; es
divino; [...] El cielo ms alto; [...] En [...].

Blessed is the one who on no occasion caused a soul [...]. That person is Jesus Christ. He
came to the whole place and did not burden anyone. Therefore, blessed is the one who is like
this, because he is a perfect man. For the Word tells us that this kind is difficult to define. How
shall we be able to accomplish such a great thing? How will he give everyone comfort? Above
all, it is not proper to cause anyone distress - whether the person is great or small, unbeliever or
believer - and then give comfort only to those who take satisfaction in good deeds. Some find it
advantageous to give comfort to the one who has fared well. He who does good deeds cannot
give comfort to such people, for he does not seize whatever he likes. He is unable to cause
distress, however, since he does not afflict them. To be sure, the one who fares well sometimes
causes people distress - not that he intends to do so; rather, it is their own wickedness which is
responsible for their distress. He who possesses the qualities (of the perfect man) bestows joy
upon the good. Some, however, are terribly distressed by all this.

Bienaventurado el que en ninguna ocasin da un alma [...]. Esa persona es


Jesucristo. l vino a todo el lugar y no agobi a cualquiera. Por lo tanto,
bendito es el quien es as, porque l es un hombre perfecto. Porque la Palabra
nos dice que este tipo es difcil de definir. Cmo vamos a ser capaces de
lograr una gran cosa? Cmo el va a dar a todos comodidad? Por encima de
todo, no es adecuado hacer que cualquier persona se angustie - si la persona es
grande o pequeo, incrdulo o creyente - y luego dar comodidad slo para
aquellos que toman la satisfaccin de las buenas obras. Algunos encuentran
que es ventajoso para dar comodidad a uno que le ha ido bien. El que hace
buenas obras no puede dar consuelo a estas personas, porque no aprehende lo
que este gusta. l es incapaz de causar angustia, sin embargo, ya que l no los
aflige a ellos. Para estar seguro, el que se comporta bien a veces hace que la
gente se angustie - no es que l tenga la intencin de hacerlo; ms bien, es su
propia maldad que es responsable de su angustia. El que posee las cualidades
(del hombre perfecto) otorga alegra de la buena. Algunos, sin embargo, estn
terriblemente angustiado por todo esto.
There was a householder who had every conceivable thing, be it son or slave or cattle or dog or
pig or corn or barley or chaff or grass or [...] or meat and acorn. Now he was a sensible fellow,
and he knew what the food of each one was. He served the children bread [...]. He served the
slaves [...] and meal. And he threw barley and chaff and grass to the cattle. He threw bones to
the dogs, and to the pigs he threw acorns and slop. Compare the disciple of God: if he is a
sensible fellow, he understands what discipleship is all about. The bodily forms will not deceive
him, but he will look at the condition of the soul of each one and speak with him. There are
many animals in the world which are in a human form. When he identifies them, to the swine he
will throw acorns, to the cattle he will throw barley and chaff and grass, to the dogs he will throw
bones. To the slaves he will give only the elementary lessons, to the children he will give the
complete instruction.

Hubo un cabeza de familia que tena todo lo imaginable, ya sea hijo o esclavo
o ganado o perro o un cerdo o maz o cebada o paja o hierba o [...] o carne y
bellota. Ahora l era un tipo sensible, y saba lo que la comida de cada uno
era. Sirvi a los nios pan [...]. Sirvi a los esclavos [...] y comida. Y tir
cebada, paja y la hierba para el ganado. Lanz huesos a los perros y a los
cerdos ech bellotas y desechos. Compare el discpulo de Dios: si l es un
compaero sensible, l entiende que el discipulado es todo. Las formas
corporales no lo engaarn, sino que el ver en la condicin del alma de cada
uno y hablar con l. Hay muchos animales en el mundo que estn en una

forma humana. Cuando les identifica, a los cerdos les echar bellotas, al
ganado le tirar cebada, paja y hierba, a los perros les arrojar huesos. A los
esclavos les dar slo las lecciones elementales, a los nios le dar la
instruccin completa.
There is the Son of Man and there is the son of the Son of Man. The Lord is the Son of Man,
and the son of the Son of Man is he who creates through the Son of Man. The Son of Man
received from God the capacity to create. He also has the ability to beget. He who has received
the ability to create is a creature. He who has received the ability to beget is an offspring. He
who creates cannot beget. He who begets also has power to create. Now they say, "He who
creates begets". But his so-called "offspring" is merely a creature. Because of [...] of birth, they
are not his offspring but [...]. He who creates works openly, and he himself is visible. He who
begets, begets in private, and he himself is hidden, since [...] image. Also, he who creates,
creates openly. But one who begets, begets children in private.

Hay el Hijo del hombre y no el hijo del Hijo del Hombre. El Seor es el Hijo
del hombre, y el hijo del Hijo del Hombre es el que crea a travs del Hijo del
Hombre. El Hijo del Hombre recibe de Dios la capacidad de crear. l tambin
tiene la capacidad de engendrar. El quien ha recibido la capacidad de crear es
una criatura. El que ha recibido la capacidad de engendrar es un descendiente.
El que crea no puede engendrar. El que engendra tambin tiene el poder de
crear. Ahora dicen: "El que crea engendra". Pero su llamada "descendencia"
no es ms que una criatura. Debido de [...] de nacimiento, no son sus
descendientes, pero [...]. El que crea trabaja abiertamente, y l mismo es
visible. El que engendra, engendra en privado, y l mismo se oculta, ya que
[...] la imagen. Adems, el que crea, crea abiertamente. Pero el que engendra,
engendra hijos en privado.
No one can know when the husband and the wife have intercourse with one another, except the
two of them. Indeed, marriage in the world is a mystery for those who have taken a wife. If there
is a hidden quality to the marriage of defilement, how much more is the undefiled marriage a
true mystery! It is not fleshly, but pure. It belongs not to desire, but to the will. It belongs not to
the darkness or the night, but to the day and the light. If a marriage is open to the public, it has
become prostitution, and the bride plays the harlot not only when she is impregnated by another
man, but even if she slips out of her bedroom and is seen. Let her show herself only to her
father and her mother, and to the friend of the bridegroom and the sons of the bridegroom.
These are permitted to enter every day into the bridal chamber. But let the others yearn just to
listen to her voice and to enjoy her ointment, and let them feed from the crumbs that fall from
the table, like the dogs. Bridegrooms and brides belong to the bridal chamber. No one shall be
able to see the bridegroom with the bride unless he become such a one.

Nadie puede saber cuando el marido y la mujer tienen relaciones sexuales


"con uno u otro", excepto por los dos de ellos. De hecho, el matrimonio en el
mundo es un misterio para aquellos que han tenido una esposa. Si hay una
cualidad oculta para el matrimonio de impureza, cunto ms es el
matrimonio sin contaminar un verdadero misterio! No es carnal, sino puro. No
pertenece al deseo, sino a la voluntad. No pertenece a la oscuridad o la noche,
sino al da y la luz. Si un matrimonio est abierto al pblico, se ha convertido
en prostitucin, y la novia juega de ramera no slo cuando est embarazada
por otro hombre, sino incluso si ella sale de su dormitorio y es vista. Deja ella

mostrarse a s misma slo a su padre ya su madre, y al amigo del esposo y los


hijos del novio. Estos pueden entrar todos los das en la cmara nupcial. Pero
deje a los dems que anhelan slo escuchar su voz y disfrutar de su ungento,
y deja que ellos se alimentan de las migajas que caen de la mesa, como los
perros. Novios y novias pertenecen a la cmara nupcial. Nadie ser capaz de
ver al novio con la novia a menos que se convierta en tales personas.
When Abraham [...] that he was to see what he was to see, he circumcised the flesh of the
foreskin, teaching us that it is proper to destroy the flesh.

Cuando Abraham [...] que fue a ver lo que l iba a ver, circuncid la carne del
prepucio, ensendonos que es apropiado para destruir la carne.
Most things in the world, as long as their inner parts are hidden, stand upright and live. If they
are revealed, they die, as is illustrated by the visible man: as long as the intestines of the man
are hidden, the man is alive; when his intestines are exposed and come out of him, the man will
die. So also with the tree: while its root is hidden, it sprouts and grows. If its root is exposed, the
tree dries up. So it is with every birth that is in the world, not only with the revealed but with the
hidden.

La mayora de las cosas en el mundo, tanto como sus partes internas estn
ocultos, permanecen erguidas y viven. Si son reveladas, se mueren, como se
ilustra por el hombre visible: tanto como los intestinos del hombre estn
ocultos, el hombre est vivo; cuando sus intestinos estn expuestos y salen de
l, el hombre va a morir. As tambin con el rbol: mientras su raz est oculta,
germina y crece. Si su raz est expuesta, el rbol se seca. As es con cada
nacimiento que est en el mundo, no slo con el revelado, sino con lo oculto.
For so long as the root of wickedness is hidden, it is strong. But when it is recognized, it is
dissolved. When it is revealed, it perishes. That is why the Word says, "Already the axe is laid at
the root of the trees" (Mt 3:10). It will not merely cut - what is cut sprouts again - but the ax
penetrates deeply, until it brings up the root. Jesus pulled out the root of the whole place, while
others did it only partially.

Durante el tiempo que la raz de la maldad se esconde, es fuerte. Pero cuando


se reconoce, se disuelve. Cuando se revela, perece. Es por eso que la Palabra
dice: "Ya el hacha est puesta a la raz de los rboles" (Mt 03:10). No ser
simplemente troceado -que se cortaron los brotes de nuevo - sino que el hacha
penetra profundamente, hasta que llegar a la raz. Jess sac la raz de todo el
lugar, mientras que otros lo hicieron slo parcialmente.
As for ourselves, let each one of us dig down after the root of evil which is within one, and let
one pluck it out of one's heart from the root. It will be plucked out if we recognize it. But if we are
ignorant of it, it takes root in us and produces its fruit in our heart. It masters us. We are its
slaves. It takes us captive, to make us do what we do not want; and what we do want, we do not
do. It is powerful because we have not recognized it. While it exists it is active. Ignorance is the
mother of all evil. Ignorance will result in death, because those who come from ignorance
neither were nor are nor shall be. [...] will be perfect when all the truth is revealed.

En cuanto a nosotros, vamos a cada uno de nosotros a cavar hacia abajo


despus de la raz del mal que est dentro de uno, y que uno lo arranque del

corazn de uno de la raz. Ser arrancado si lo reconocemos. Pero si somos


ignorantes de esto, se arraigar en nosotros y producir su fruto en nuestro
corazn. Esto nos manejar. Somos sus esclavos. Nos tomar en cautiverio,
para obligarnos a hacer lo que no queremos; y lo que queremos, no lo
podamos hacer. Es poderoso porque no lo hemos reconocido. Mientras existe
est activo. La ignorancia es la madre de todos los males. La ignorancia
resultar en muerte, porque los que vienen de la ignorancia ni eran ni son ni
sern. [...] Ser perfecto cuando toda la verdad sea revelada.
For truth is like ignorance: while it is hidden, it rests in itself, but when it is revealed and is
recognized, it is praised, inasmuch as it is stronger than ignorance and error. It gives freedom.
The Word said, "If you know the truth, the truth will make you free" (Jn 8:32). Ignorance is a
slave. Knowledge is freedom. If we know the truth, we shall find the fruits of the truth within us. If
we are joined to it, it will bring our fulfillment.

Pues la verdad es como la ignorancia: mientras estn ocultas, se apoyan en s


mismas, pero cuando es revelada y se reconoce, es elogiada, en tanto que es
ms fuerte que la ignorancia y el error. Da la libertad. La Palabra dice: "Si
usted conoce la verdad, la verdad os har libres" (Jn 8,32). La ignorancia es
esclavitud. El conocimiento es libertad. Si conocemos la verdad,
encontraremos los frutos de la verdad dentro de nosotros. Si estamos unidos a
ella, nos traer nuestra realizacin.
At the present time, we have the manifest things of creation. We say, "The strong who are held
in high regard are great people. And the weak who are despised are the obscure." Contrast the
manifest things of truth: they are weak and despised, while the hidden things are strong and
held in high regard. The mysteries of truth are revealed, though in type and image. The bridal
chamber, however, remains hidden. It is the Holy in the Holy. The veil at first concealed how
God controlled the creation, but when the veil is rent and the things inside are revealed, this
house will be left desolate, or rather will be destroyed. And the whole (inferior) godhead will flee
from here, but not into the holies of the holies, for it will not be able to mix with the unmixed light
and the flawless fullness, but will be under the wings of the cross and under its arms. This ark
will be their salvation when the flood of water surges over them. If some belong to the order of
the priesthood, they will be able to go within the veil with the high priest. For this reason, the veil
was not rent at the top only, since it would have been open only to those above; nor was it rent
at the bottom only, since it would have been revealed only to those below. But it was rent from
the top to bottom. Those above opened to us the things below, in order that we may go in to the
secret of the truth. This truly is what is held in high regard, (and) what is strong! But we shall go
in there by means of lowly types and forms of weakness. They are lowly indeed when compared
with the perfect glory. There is glory which surpasses glory. There is power which surpasses
power. Therefore, the perfect things have opened to us, together with the hidden things of truth.
The holies of the holies were revealed, and the bridal chamber invited us in.

En la actualidad, tenemos las cosas manifiestas de la creacin. Decimos: "Los


fuertes que son mantenidos en alta estima son grandes personas. Y los dbiles
que son despreciados son los oscuros." Contrastar las cosas manifiestas de
verdad: son dbiles y despreciadas, mientras que las cosas ocultas son fuertes
y tenidas en alta estima. Los misterios de la verdad se revelan, sin embargo en
el tipo y la imagen. La cmara nupcial, sin embargo, permanece oculta. Es el
Santo en el Santo. El velo al principio ocultaba cmo Dios controla la
creacin, pero cuando el velo se rasg y las cosas en el interior se revelaron,

esta casa qued desolada, o ms bien ser destruida. Y toda la divinidad


(inferior) huir de aqu, pero no en los santos de los santos, pues no ser capaz
de mezclarse con la luz sin mezcla y la plenitud sin defecto, sino que estar
bajo las alas de la cruz y bajo su brazos. Este arca ser su salvacin cuando el
diluvio de agua suba sobre ellos. Si algunos pertenecen a la orden del
sacerdocio, ser capaz de ir ms all del velo con el sumo sacerdote. Por esta
razn, el velo no se rasg slo en la parte superior, ya que hubiera sido abierto
slo a los de arriba; ni fue rasgado slo en la parte inferior, ya que habra sido
revelado slo a los de abajo. Sino se rasg de arriba a abajo. Los de arriba nos
abreron las cosas de ms abajo, con el fin de que podamos ir en el secreto de
la verdad. Esto realmente es lo que es mantenido en alta estima, (y) lo que es
fuerte! Pero vamos a ir all a travs de los tipos humildes y formas debiles.
Son humildes de hecho, en comparacin con la gloria perfecta. Hay gloria que
sobrepasa la gloria. Hay un poder que sobrepasa el poder. Por lo tanto, las
cosas perfectas se han abierto a nosotros, junto con las cosas ocultas de la
verdad. Los santos de las santidades fueron revelados, y la cmara nupcial nos
invit a entrar.
As long as it is hidden, wickedness is indeed ineffectual, but it has not been removed from the
midst of the seed of the Holy Spirit. They are slaves of evil. But when it is revealed, then the
perfect light will flow out on every one. And all those who are in it will receive the chrism. Then
the slaves will be free and the captives ransomed. "Every plant which my father who is in
heaven has not planted will be plucked out." (Mt 15:13) Those who are separated will unite [...]
and will be filled. Every one who will enter the bridal chamber will kindle the light, for [...] just as
in the marriages which are [...] happen at night. That fire [...] only at night, and is put out. But the
mysteries of that marriage are perfected rather in the day and the light. Neither that day nor its
light ever sets. If anyone becomes a son of the bridal chamber, he will receive the light. If
anyone does not receive it while he is here, he will not be able to receive it in the other place.
He who will receive that light will not be seen, nor can he be detained. And none shall be able to
torment a person like this, even while he dwells in the world. And again when he leaves the
world, he has already received the truth in the images. The world has become the Aeon (eternal
realm), for the Aeon is fullness for him. This is the way it is: it is revealed to him alone, not
hidden in the darkness and the night, but hidden in a perfect day and a holy light.

Mientras se oculta, la maldad es de hecho ineficaz, pero no se ha quitado de


en medio de la semilla del Espritu Santo. Son esclavos del mal. Pero cuando
se revela, entonces la luz perfecta fluir en cada uno. Y todos los que estn en
ella recibirn el crisma. Entonces los esclavos sern libres y los cautivos
rescatados. "Toda planta que mi Padre que est en el cielo no ha plantado ser
arrancada." (Mt 15:13) Los que estn separados se unirn [...] y sern
llenados. Todo el que va a entrar en la cmara nupcial encender la luz, por
[...] al igual que en los matrimonios que se [...] pasan por la noche. Ese fuego
[...] slo por la noche, y es puesto afuera. Pero los misterios de este
matrimonio se perfeccionan ms bien en el da y la luz. Ni ese da ni su luz se
ponen nunca. Si alguien se convierte en un hijo de la cmara nupcial, recibir
la luz. Si alguno no la recibe mientras est aqu, l no ser capaz de recibirla
en otro lugar. El que va a recibir esa luz no ser visto, ni puede ser detenido. Y
ninguno ser capaz de atormentar a una persona como sta, incluso mientras
l mora en el mundo. Y de nuevo cuando el deja el mundo, ya ha recibido la

verdad en las imgenes. El mundo se ha convertido en el Aeon (reino eterno),


pues el Aeon es plenitud para l. Esta es la forma en que es: se revela a l solo,
no oculto en la oscuridad y la noche, sino escondido en un da perfecto y una
luz sagrada.

The Nag Hammadi Library

The Hypostasis of...

The Archons
- The Reality of the Rulers translated by Bentley Layton

On account of the reality of the authorities, (inspired) by the spirit of the father of truth, the great
apostle - referring to the "authorities of the darkness" - told us that "our contest is not against
flesh and blood; rather, the authorities of the universe and the spirits of wickedness." I have sent
this (to you) because you inquire about the reality of the authorities.

The Nag Hammadi Library

La hipstasis de...

Los Arcontes
- La Realidad de los Gobernantes

traducido al espaol por Jorge Leiva Delgado

Teniendo en cuenta la realidad de las autoridades, (inspirado) por el espritu


del padre de la verdad, el gran apstol - refirindose a las "autoridades de la
oscuridad" - nos dijo que "nuestro combate no es contra sangre y carne, sino
las autoridades del universo y los espritus de maldad ". He enviado este (a
usted) porque pregunta acerca de la realidad de las autoridades.
Their chief is blind; because of his power and his ignorance and his arrogance he said, with his
power, "It is I who am God; there is none apart from me." When he said this, he sinned against

the entirety. And this speech got up to incorruptibility; then there was a voice that came forth
from incorruptibility, saying, "You are mistaken, Samael" - which is, "god of the blind."

Su jefe es ciego; debido a su poder y su ignorancia y su arrogancia, dijo, con


su poder, "Soy yo, que soy Dios, y no hay ninguno fuera de m." Cuando dijo
esto, pec en contra de la totalidad. Y este discurso se levant para la
incorruptibilidad; luego hubo una voz que sala de la incorruptibilidad,
diciendo, "Usted se equivoca, Samael" - lo que es, "dios de los ciegos."
His thoughts became blind. And, having expelled his power - that is, the blasphemy he had
spoken - he pursued it down to chaos and the abyss, his mother, at the instigation of Pistis
Sophia. And she established each of his offspring in conformity with its power - after the pattern
of the realms that are above, for by starting from the invisible world the visible world was
invented.

Sus pensamientos se volvieron ciegos. Y, despus de haber expelido su poder es decir, la blasfemia que haba hablado - que lo persigui hasta el caos y el
abismo, su madre, a instigacin de Pistis Sophia. Y ella establece cada uno de
sus descendientes, de conformidad con su poder - despus de que el patrn de
los reinos que estn arriba, pues partiendo del mundo invisible el mundo
visible fue inventado.
As incorruptibility looked down into the region of the waters, her image appeared in the waters;
and the authorities of the darkness became enamored of her. But they could not lay hold of that
image, which had appeared to them in the waters, because of their weakness - since beings
that merely possess a soul cannot lay hold of those that possess a spirit - for they were from
below, while it was from above. This is the reason why "incorruptibility looked down into the
region (etc.)": so that, by the father's will, she might bring the entirety into union with the light.

As la incorruptibilidad mir hacia la regin de las aguas, su imagen apareci


en las aguas; y las autoridades de la oscuridad se enamoraron de ella. Pero no
pudieron asirse de esa imagen, que se les haba aparecido en las aguas, debido
a su debilidad - ya que los seres que slo poseen un alma no puede echar
mano de los que poseen un espritu - porque eran desde abajo, mientras que
estos eran desde arriba. Esta es la razn por la cual la "incorruptibilidad mir
hacia abajo en la regin (etc.)": para que, por la voluntad del padre, ella podra
traer la totalidad a la unin con la luz.
The rulers laid plans and said, "Come, let us create a man that will be soil from the earth." They
modeled their creature as one wholly of the earth. Now the rulers [...] body [...] they have [...]
female [...] is [...] with the face of a beast. They had taken some soil from the earth and modeled
their man after their body and after the image of God that had appeared to them in the waters.
They said, "Come, let us lay hold of it by means of the form that we have modeled, so that it
may see its male counterpart [...], and we may seize it with the form that we have modeled" not understanding the force of God, because of their powerlessness. And he breathed into his
face; and the man came to have a soul (and remained) upon the ground many days. But they
could not make him arise because of their powerlessness. Like storm winds they persisted (in
blowing), that they might try to capture that image, which had appeared to them in the waters.
And they did not know the identity of its power.

Los gobernantes establecen planes y dijeron: "Vamos, vamos a crear un


hombre que ser tierra de la tierra." Ellos modelaron su criatura como una

totalidad de la tierra. Ahora los gobernantes [...] cuerpo [...] ellos tienen [...]
mujeres [...] es [...] con la cara de una bestia. Haban tomado un poco de tierra
de la tierra y modelado su hombre despus su cuerpo y despus como la
imagen de Dios que se les haba aparecido en las aguas. Ellos dijeron: "Ven,
vamos a echar mano de ella por medio de la forma que hemos modelado, para
que pueda ver su contraparte masculina [...], y podemos aprovecharla con la
forma que hemos modelado" - no entendiendo la fuerza de Dios, debido a su
falta de poder. Y sopl en su rostro; y el hombre lleg a tener un alma (y
qued) sobre la tierra muchos das. Pero no pudieron hacerlo subir a causa de
su falta de poder. Como los vientos de tormenta ellos persistieron (en soplar),
para poder tratar de capturar esa imagen, que se les haba aparecido en las
aguas. Y ellos no saban la identidad de su poder.
Now all these things came to pass by the will of the father of the entirety. Afterwards, the spirit
saw the soul-endowed man upon the ground. And the spirit came forth from the Adamantine
Land; it descended and came to dwell within him, and that man became a living soul. It called
his name Adam, since he was found moving upon the ground. A voice came forth from
incorruptibility for the assistance of Adam; and the rulers gathered together all the animals of the
earth and all the birds of heaven and brought them in to Adam to see what Adam would call
them, that he might give a name to each of the birds and all the beasts.

Y todo esto sucedi por la voluntad del padre de la totalidad. Despus, el


espritu vio al hombre dotado de alma en el suelo. Y el espritu sali de la
Tierra Diamantinas; descendi y vino a morar dentro de l, y este hombre
lleg a ser una alma viviente. Se le puso por nombre Adn, desde que fue
encontrado en movimiento en el suelo. Una voz sali de la incorruptibilidad
para la ayuda de Adn; y los gobernantes reunieron todos los animales de la
tierra y todas las aves del cielo, y los trajeron a Adn para ver como Adn los
llamara, esto es que podra dar un nombre a cada una de las aves y a todos los
animales.
They took Adam and put him the garden, that he might cultivate it and keep watch over it. And
the rulers issued a command to him, saying, "From every tree in the garden shall you eat; yet
from the tree of recognizing good and evil do not eat, nor touch it; for the day you eat from it,
with death you are going to die."

Se llevaron a Adn y lo pusieron en el jardn, para que l lo labrara y vigilara


sobre este. Y los gobernantes emitieron una orden para l, diciendo: "De todo
rbol del huerto comers; sin embargo, desde el rbol de reconocer el bien y
del mal no comas, ni lo toques, porque el da que comis de l, con la muerte
tu ests yendo a morir ".
They [...] this. They do not understand what they have said to him; rather, by the father's will,
they said this in such a way that he might (in fact) eat, and that Adam might <not> regard them
as would a man of an exclusively material nature.

Ellos [...] esto. No entendieron lo que haban dicho a l; ms bien, por la


voluntad del padre, dijeron esto de una manera tal que l pudiera (en realidad)

comer, y que Adn podra <no> considerarlos como lo hara un hombre de


carcter exclusivamente material.
The rulers took counsel with one another and said, "Come, let us cause a deep sleep to fall
upon Adam." And he slept. - Now the deep sleep that they "caused to fall upon him, and he
slept" is Ignorance. - They opened his side like a living woman. And they built up his side with
some flesh in place of her, and Adam came to be endowed only with soul.

Los gobernantes tomaron consejo entre s, y dijeron: "Vamos, causemos caer


sueo profundo sobre Adn." Y este se durmi. - Ahora el sueo profundo que
"haban causado caer sobre l, y l dorma" es la ignorancia. - Abrieron su
lado como una mujer viva. Y construyeron su lado con un poco de carne en
lugar de ella, y Adn lleg a ser dotado slo con el alma.
And the spirit-endowed woman came to him and spoke with him, saying, "Arise, Adam." And
when he saw her, he said, "It is you who have given me life; you will be called 'mother of the
living'. - For it is she who is my mother. It is she who is the physician, and the woman, and she
who has given birth."

Y la mujer dotada de espritu se le acerc y habl con l, diciendole:


"Levntate, Adam." Y cuando l la vio, dijo: "Son ustedes los que me han
dado la vida, se le llamar 'madre de los vivientes" - Porque es ella quien es
mi madre. Ella es la que es el mdico, y la mujer, y la que ha dado a luz ".
Then the authorities came up to their Adam. And when they saw his female counterpart
speaking with him, they became agitated with great agitation; and they became enamored of
her. They said to one another, "Come, let us sow our seed in her," and they pursued her. And
she laughed at them for their witlessness and their blindness; and in their clutches she became
a tree, and left before them her shadowy reflection resembling herself; and they defiled it foully.
- And they defiled the stamp of her voice, so that by the form they had modeled, together with
their (own) image, they made themselves liable to condemnation.

Luego las autoridades se acercaron a su Adn. Y cuando vieron a su


contraparte femenina hablando con l, ellos se mostraban agitados con gran
agitacin; y se enamoraron de ella. Se dijeron unos a otros: "Vamos,
sembremos nuestra semilla en ella," y ellos la siguieron. Y ella se ri de ellos
por su ingenuidad y su ceguera; y en sus garras se convirti en un rbol, y
dej ante ellos su sombra reflexin parecida a s misma; y ellos la
contaminaron vilmente. - Y contaminaron el sello de su voz, de modo que por
la forma que haban modelado, junto con su imagen (propia), ello se hicieron
sujetos para la condenacin.
Then the female spiritual principle came in the snake, the instructor; and it taught them, saying,
"What did he say to you? Was it, 'From every tree in the garden shall you eat; yet - from the tree
of recognizing good and evil do not eat'?"

Entonces, el principio espiritual femenino vino en la serpiente, el instructor; y


les enseaba, diciendo: "Qu te dijo a ti Que era, 'De todo rbol del huerto
comers; sin embargo, - del rbol de reconocer bien y del mal no comas'?"

The carnal woman said, "Not only did he say 'Do not eat', but even 'Do not touch it; for the day
you eat from it, with death you are going to die.'"
And the snake, the instructor, said, "With death you shall not die; for it was out of jealousy that
he said this to you. Rather your eyes shall open and you shall come to be like gods, recognizing
evil and good." And the female instructing principle was taken away from the snake, and she left
it behind, merely a thing of the earth.

La mujer carnal, dijo: "No slo el dijo 'No comas', sino an 'no lo toques; pues
el da que comis de l, con la muerte ests yendo a morir'" Y la serpiente, el
instructor, dijo: "Con la muerte no morirs, porque era por celos que el te dijo
esto a ti.Mas bien tus ojos se abrirn y tu sers como los dioses, reconociendo
el mal y el bien.". Y el principio instructor femenino se lo llevaron lejos de la
serpiente, y ella lo dej atrs, simplemente una cosa de la tierra.
And the carnal woman took from the tree and ate; and she gave to her husband as well as
herself; and these beings that possessed only a soul, ate. And their imperfection became
apparent in their lack of knowledge; and they recognized that they were naked of the spiritual
element, and took fig leaves and bound them upon their loins.

Y la mujer carnal tom del rbol y comi; y ella dio a su marido, as como a s
misma; y estos seres que posean slo un alma, comieron. Y su imperfeccin
se hizo evidente en su falta de conocimiento; y reconocieron que estaban
desnudos del elemento espiritual, y tomaron hojas de higuera y las unieron
sobre sus genitales.
Then the chief ruler came; and he said, "Adam! Where are you?" - for he did not understand
what had happened. And Adam said, "I heard your voice and was afraid because I was naked;
and I hid."

Entonces el jefe gobernante vino; y l dijo: "! Adam Dnde ests?" - Puesto
que no entenda lo que haba pasado. Y Adn dijo: "O tu voz y tuve miedo,
porque estaba desnudo;. Y me escond"
The ruler said, "Why did you hide, unless it is because you have eaten from the tree from which
alone I commanded you not to eat? And you have eaten!"
Adam said, "The woman that you gave me, she gave to me and I ate." And the arrogant ruler
cursed the woman.
The woman said, "It was the snake that led me astray and I ate." They turned to the snake and
cursed its shadowy reflection, [...] powerless, not comprehending that it was a form they
themselves had modeled. From that day, the snake came to be under the curse of the
authorities; until the all-powerful man was to come, that curse fell upon the snake.

El gobernante dijo: "Por qu te escondes, a menos que sea porque has


comido del rbol del que slo yo te prohib comer? Y tu has comido!" Adam
dijo: "La mujer que me diste, ella me dio y yo com." Y el gobernador
arrogante maldijo la mujer. La mujer dijo: "Fue la serpiente que me llev por
mal camino y yo com." Se dirigieron a la serpiente y maldijeron su sombra
reflexin, [...] sin poder, sin comprender que se trataba de una forma que ellos
mismos haban modelado. A partir de ese da, la serpiente lleg a estar bajo la

maldicin de las autoridades; hasta que el hombre todopoderoso haba de


venir, esa maldicin cay sobre la serpiente.
They turned to their Adam and took him and expelled him from the garden along with his wife;
for they have no blessing, since they too are beneath the curse. Moreover, they threw mankind
into great distraction and into a life of toil, so that their mankind might be occupied by worldly
affairs, and might not have the opportunity of being devoted to the holy spirit.

Se volvieron a su Adn y lo llevaron y lo expulsaron del jardn junto con su


esposa; pues no tienen la bendicin, ya que ellos tambin estn por debajo de
la maldicin. Por otra parte, se lanz a la humanidad en una gran distraccin y
en una vida de trabajo, por lo que la humanidad pueda estar ocupada con los
asuntos mundanos, y que no tenga la oportunidad de estar dedicada al espritu
santo.
Now afterwards, she bore Cain, their son; and Cain cultivated the land. Thereupon he knew his
wife; again becoming pregnant, she bore Abel; and Abel was a herdsman of sheep. Now Cain
brought in from the crops of his field, but Abel brought in an offering (from) among his lambs.
God looked upon the votive offerings of Abel; but he did not accept the votive offerings of Cain.
And carnal Cain pursued Abel, his brother.

Ahora despus, ella dio a luz a Can, su hijo; y Can cultivaba la tierra.
Entonces l conoci a su esposa; otra vez quedando embarazada, dio a luz a
Abel; y Abel fue pastor de ovejas. Ahora, Can trajo de los cultivos de su
campo, pero Abel trajo una ofrenda (de) entre sus corderos. Dios mir las
ofrendas votivas de Abel; pero l no acept las ofrendas votivas de Can. Y
carnal Can persigui a Abel, su hermano.
And God said to Cain, "Where is Abel, your brother?"

Y Dios le dijo a Can: "Dnde est Abel, tu hermano?"


He answered saying, "Am I, then, my brother's keeper?"

Respondi diciendo: "Soy yo, entonces, el guardin de mi hermano?"


God said to Cain, "Listen! The voice of your brother's blood is crying up to me! You have sinned
with your mouth. It will return to you: anyone who kills Cain will let loose seven vengeances, and
you will exist groaning and trembling upon the earth."

Dios dijo a Can: "Escucha, la voz de la sangre de tu hermano clama a m. Tu


has pecado con tu boca. Eso volver sobre ti: cualquiera que mate a Can se le
permitir liberar siete venganzas, y tu existirs gimiendo y temblando sobre la
tierra ".
And Adam knew his female counterpart Eve, and she became pregnant, and bore Seth to
Adam. And she said, "I have borne another man through God, in place of Abel." Again Eve
became pregnant, and she bore Norea. And she said, "He has begotten on me a virgin as an
assistance for many generations of mankind." She is the virgin whom the forces did not defile.

Y Adn conoci a su contraparte femenina Eva, y ella qued embarazada y


dio a luz Seth para Adn. Y ella dijo: "Yo he dado a luz a otro hombre a travs
de Dios, en lugar de Abel." Nuevamente Eva qued embarazada y dio a luz
Norea. Y ella dijo: "l ha engendrado en m una virgen como una ayuda para
muchas generaciones de la humanidad." Ella es la virgen que las fuerzas no
contaminan.
Then mankind began to multiply and improve. The rulers took counsel with one another and
said, "Come, let us cause a deluge with our hands and obliterate all flesh, from man to beast."
But when the ruler of the forces came to know of their decision, he said to Noah, "Make yourself
an ark from some wood that does not rot and hide in it - you and your children and the beasts
and the birds of heaven from small to large - and set it upon Mount Sir."

Entonces la humanidad comenz a multiplicarse y mejorar. Los gobernantes


tomaron consejo entre s, y dijeron: "Vamos, causemos un diluvio con nuestras
manos y borramos toda carne, desde el hombre hasta la bestia." Pero cuando
el gobernante de las fuerzas lleg a saber de su decisin, dijo a No: "Hazte
un arca de un poco de madera que no se pudra y se esconden en l - tu y tus
hijos y las bestias y las aves del cielo, desde pequeas a grande - y lo puso
sobre el Monte Sir ".
Then Orea came to him, wanting to board the ark. And when he would not let her, she blew
upon the ark and caused it to be consumed by fire. Again he made the ark, for a second time.
The rulers went to meet her, intending to lead her astray. Their supreme chief said to her, "Your
mother Eve came to us." But Norea turned to them and said to them, "It is you who are the
rulers of the darkness; you are accursed. And you did not know my mother; instead it was your
female counterpart that you knew. For I am not your descendant; rather it is from the world
above that I am come."

Entonces Orea vino a l, con ganas de subir al arca. Y cuando l no la dej,


ella sopl sobre el arca y la hizo ser consumida por el fuego. De nuevo se hizo
el arca, por segunda vez. Los gobernantes fueron a reunirse con ella, con la
intencin de llevarla por mal camino. Su jefe supremo le dijo: "Tu madre Eva
vino a nosotros." Pero Norea se volvi hacia ellos y les dijo: "Son ustedes los
que son los gobernadores de las tinieblas; ustedes son malditos. Y tu no
conoces mi madre; en cambio, fue su contraparte femenina que tu sabas.
Porque yo no soy su descendiente, sino que es del mundo de arriba que he
venido ".
The arrogant ruler turned, with all his might, and his countenance came to be like (a) black [...];
he said to her presumptuously, "You must render service to us, as did also your mother Eve; for
I have been given [...]." But Norea turned, with the might of [...]; and in a loud voice, she cried
out up to the holy one, the God of the entirety, "Rescue me from the rulers of unrighteousness
and save me from their clutches - forthwith!"

El gobernante arrogante se volvi, con toda su fuerza, y su semblante vino a


ser como (un) negro [...]; l le dijo con soberbia, "Tienes que rendir servicio a
nosotros, como tambin lo hizo tu madre Eva;. pues se me ha dado [...]" Pero
Norea se volvi, con el poder de [...]; y en voz alta, ella grit hasta el Santo, el

Dios de la totalidad, "Lbrame de los gobernantes de la injusticia y slvame de


sus garras - inmediatamente"
The <great> angel came down from the heavens and said to her, "Why are you crying up to
God? Why do you act so boldly towards the holy spirit?"
Norea said, "Who are you?" The rulers of unrighteousness had withdrawn from her.
He said, "It is I who am Eleleth, sagacity, the great angel who stands in the presence of the holy
spirit. I have been sent to speak with you and save you from the grasp of the lawless. And I
shall teach you about your root."

El <gran> ngel baj del cielo, y le dijo: "Por qu lloras hasta Dios? Por qu
actas tan audazmente hacia el espritu santo?" Norea dijo: "Quin eres?"
Los gobernantes de la injusticia se haban retirado de ella. l dijo: "Yo soy
quien soy Elelez, sagacidad, el gran ngel que est en la presencia del Espritu
Santo. He sido enviado para hablar contigo y liberarte de las garras de los sin
ley. Y yo os ensear acerca de su raz ".
(Norea apparently now speaking) Now as for that angel, I cannot speak of his power: his
appearance is like fine gold and his raiment is like snow. No, truly, my mouth cannot bear to
speak of his power and the appearance of his face!

(Norea aparentemente ahora hablando) Ahora en cuanto a ese ngel, no puedo


hablar de su poder: su aspecto es como el oro fino y su vestido es como la
nieve. No, verdaderamente, mi boca no puede soportar la idea de hablar de su
poder y la apariencia de su rostro!
Eleleth, the great angel, spoke to me. "It is I," he said, "who am understanding. I am one of the
four light-givers, who stand in the presence of the great invisible spirit. Do you think these rulers
have any power over you? None of them can prevail against the root of truth; for on its account
he appeared in the final ages; and these authorities will be restrained. And these authorities
cannot defile you and that generation; for your abode is in incorruptibility, where the virgin spirit
dwells, who is superior to the authorities of chaos and to their universe."

Elelez, el gran ngel, me habl. "Soy yo", dijo, "que estoy entendiendo. Yo
soy uno de los cuatro dadores de luz, que estn en la presencia de la gran
espritu invisible. Crees tu que estos gobernantes tienen algn poder sobre ti?
Ninguno de ellos puede prevalecer contra la raz de la verdad, pues en su
cuenta l apareci en las edades finales; y estas autoridades sern restringidas.
Y estas autoridades no pueden profanarte y ni a esta generacin; pues su
morada est en la incorruptibilidad, donde el espritu virgen mora, que es
superior a las autoridades del caos y de su universo".
But I said, "Sir, teach me about the faculty of these authorities - how did they come into being,
and by what kind of genesis, and of what material, and who created them and their force?"

Pero yo dije: "Seor, ensame acerca de la facultad de estas autoridades cmo llegaron a ser, y por qu tipo de gnesis, y de que material y quien cre
a ellos y su fuerza?"

And the great angel Eleleth, understanding, spoke to me: "Within limitless realms dwells
incorruptibility. Sophia, who is called Pistis, wanted to create something, alone without her
consort; and her product was a celestial thing. A veil exists between the world above and the
realms that are below; and shadow came into being beneath the veil; and that shadow became
matter; and that shadow was projected apart. And what she had created became a product in
the matter, like an aborted fetus. And it assumed a plastic form molded out of shadow, and
became an arrogant beast resembling a lion. It was androgynous, as I have already said,
because it was from matter that it derived.

Y el gran ngel Eleleth, entendiendo, me habl: "Dentro de los reinos


ilimitados habita la incorruptibilidad. Sophia, que es llamada Pistis, quera
crear algo, solo, sin su consorte, y su producto era una cosa celestial. Existe un
velo entre el mundo de arriba y los reinos que estn debajo, y la sombra fue
hecha bajo el velo, y esa sombra se convirti en la materia, y esta sombra fue
proyectada separada. Y lo que ella haba creado se convirti en un producto en
la materia, como un feto abortado.Y esto asumi una forma de plstico
moldeado fuera de la sombra, y se convirti en una bestia arrogante semejante
a un len. Era andrgino, como ya he dicho, porque era de la materia que de
ello se deriva.
Opening his eyes, he saw a vast quantity of matter without limit; and he became arrogant,
saying, "It is I who am God, and there is none other apart from me". When he said this, he
sinned against the entirety. And a voice came forth from above the realm of absolute power,
saying, "You are mistaken, Samael" - which is, 'god of the blind'.
And he said, "If any other thing exists before me, let it become visible to me!" And immediately
Sophia stretched forth her finger and introduced light into matter; and she pursued it down to the
region of chaos. And she returned up to her light; once again darkness [...] matter.

Al abrir sus ojos, vio una gran cantidad de materia, sin lmite; y l se volvi
arrogante, diciendo: "Yo soy el que soy Dios, y no hay otro fuera de m".
Cuando dijo esto, pec en contra de la totalidad. Y una voz sali de encima
del reino del poder absoluto, diciendo, "Usted se equivoca, Samael" - que es,
'dios de los ciegos'. Y l dijo: "Si existe cualquier otra cosa antes de m, que se
haga visible ante m!". E inmediatamente Sophia extendi su dedo e introdujo
la luz en la materia; y ella lo persigui hasta la regin del caos. Y ella volvi a
su luz; una vez ms la oscuridad [...] la materia.
This ruler, by being androgynous, made himself a vast realm, an extent without limit. And he
contemplated creating offspring for himself, and created for himself seven offspring,
androgynous just like their parent. And he said to his offspring, "It is I who am god of the
entirety."

Esta gobernante, por ser andrgino, se hizo el mismo, un vasto reino, en una
medida sin lmite. Y el contempl la creada descendencia para s mismo, y
cre para l siete descendencias, andrginas al igual que su padre. Y l dijo a
su descendencia, "Soy yo, quien soy dios de la totalidad."
And Zoe (Life), the daughter of Pistis Sophia, cried out and said to him, "You are mistaken,
Sakla!" - for which the alternative name is Yaltabaoth. She breathed into his face, and her

breath became a fiery angel for her; and that angel bound Yaldabaoth and cast him down into
Tartaros below the abyss.

Y Zoe (Vida), la hija de Pistis Sophia, grit y le dijo: "Usted se equivoca,


Sakla!" - puesto que el nombre alternativo es Yaltabaoth. Ella sopl en su
rostro, y su respiracin se convirti en un ngel de fuego por ella; y ese ngel
at Yaldabaoth y lo arroj en el Trtaro debajo del abismo.
Now when his offspring Sabaoth saw the force of that angel, he repented and condemned his
father and his mother, matter. He loathed her, but he sang songs of praise up to Sophia and her
daughter Zoe. And Sophia and Zoe caught him up and gave him charge of the seventh heaven,
below the veil between above and below. And he is called 'God of the forces, Sabaoth', since he
is up above the forces of chaos, for Sophia established him.

Ahora, cuando su descendencia Sabaoth vio la fuerza de ese ngel, se


arrepinti y conden a su padre ya su madre, la materia. l la odiaba, pero
cantaba canciones de alabanza hasta Sofa y su hija Zoe. Y Sofa y Zoe le
alcanzaron y le dieron el cargo del sptimo cielo, debajo del velo entre arriba
y abajo. Y l es llamado "Dios de las fuerzas, Sabaoth', ya que es por encima
de las fuerzas del caos, que Sophia lo estableci.
Now when these (events) had come to pass, he made himself a huge four-faced chariot of
cherubim, and infinitely many angels to act as ministers, and also harps and lyres. And Sophia
took her daughter Zoe and had her sit upon his right to teach him about the things that exist in
the eighth (heaven); and the angel of wrath she placed upon his left. Since that day, his right
has been called 'life'; and the left has come to represent the unrighteousness of the realm of
absolute power above. It was before your time that they came into being.

Ahora, cuando estos (eventos) haban llegado a pasar, l se hizo un enorme


carro de cuatro caras de querubines, y una infinidad de ngeles para actuar
como ministros, y tambin arpas y liras. Y Sophia tom a su hija Zoe y la hizo
sentarse a su derecha para ensearle a l acerca de las cosas que existen en el
octavo (el cielo); y al ngel de la ira ella lo coloc en su izquierda. Desde ese
da, su derecha ha sido llamado "vida"; y la izquierda ha llegado a representar
la injusticia de la esfera del poder absoluto de abajo. Fue antes de tu tiempo
que ellos llegaron a ser.
Now when Yaldabaoth saw him (Sabaoth) in this great splendor and at this height, he envied
him; and the envy became an androgynous product, and this was the origin of envy. And envy
engendered death; and death engendered his offspring and gave each of them charge of its
heaven; and all the heavens of chaos became full of their multitudes. But it was by the will of the
father of the entirety that they all came into being - after the pattern of all the things above - so
that the sum of chaos might be attained.

Ahora, cuando Yaldabaoth lo vio a l (Sabaoth) en esta gran esplendor y en


esta altura, le envidi; y la envidia se convirti en un producto andrgino, y
este fue el origen de la envidia. Y la envidia engendra la muerte; y la muerte
engendr su descendencia y le dio a cada uno de ellos a cargo de su cielo; y
todos los cielos del caos se llenaron de sus multitudes. Pero fue por la
voluntad del padre de la totalidad que todos ellos llegaron a ser - segn el

modelo de todas las cosas de arriba - de modo que podra ser alcanzada la
suma del caos.
"There, I have taught you about the pattern of the rulers; and the matter in which it was
expressed; and their parent; and their universe."

"Ah, yo os he enseado sobre el modelo de los gobernantes, y la materia en la


que se expresan, y su padre, y su universo."
But I said, "Sir, am I also from their matter?"

Pero yo dije: "Seor, soy yo tambin de su materia?"


"You, together with your offspring, are from the primeval father; from above, out of the
imperishable light, their souls are come. Thus the authorities cannot approach them, because of
the spirit of truth present within them; and all who have become acquainted with this way exist
deathless in the midst of dying mankind. Still, that sown element will not become known now.
Instead, after three generations it will come to be known, and it has freed them from the
bondage of the authorities' error."

"Tu, junto con tu descendencia, son del padre primigenio; desde arriba, fuera
de la luz imperecedera, sus almas han venido. As, las autoridades no pueden
acercarse a ellos, porque el espritu de la verdad presente dentro de ellos;. Y
todos los que se han convertido en familiares con esta forma existen sin
muerte en medio de la humanidad mortal. Sin embargo, ese elemento
sembrado no se conoce ahora. En su lugar, despus de tres generaciones
llegar a ser conocido, y los habr liberado de la esclavitud de error de las
autoridades. "
Then I said, "Sir, how much longer?"

Entonces yo dije: "Seor, cunto tiempo ms?"


He said to me, "Until the moment when the true man, within a modeled form, reveals the
existence of the spirit of truth, which the father has sent.

l me dijo: "Hasta el momento en que el hombre verdadero, dentro de una


forma modelada, revele la existencia del espritu de la verdad, que el Padre ha
enviado.
Then he will teach them about everything, and he will anoint them with the unction of life eternal,
given him from the undominated generation.

Entonces l les ensear acerca de todo, y l los ungir con la uncin de la


vida eterna, que le haba dado de la generacin no dominada.
Then they will be freed of blind thought, and they will trample underfoot death, which is of the
authorities, and they will ascend into the limitless light where this sown element belongs.

Luego sern liberados del pensamiento ciego, y van a pisotear la muerte, que
es de las autoridades, y ascendern a la luz ilimitada, donde este elemento
sembrado pertenece.
Then the authorities will relinquish their ages, and their angels will weep over their destruction,
and their demons will lament their death.

Entonces las autoridades renunciarn a sus edades, y sus ngeles llorarn


sobre su destruccin, y sus demonios lamentarn su muerte.
Then all the children of the light will be truly acquainted with the truth and their root, and the
father of the entirety and the holy spirit. They will all say with a single voice, 'The father's truth is
just, and the son presides over the entirety", and from everyone unto the ages of ages, "Holy holy - holy! Amen!'"

Entonces todos los hijos de la luz sern verdaderamente conocedores con la


verdad y su raz, y el padre de la totalidad y el espritu santo. Todos ellos van a
decir con una sola voz, "La verdad del padre es justa, y el hijo preside la
totalidad", y por todos los siglos de los siglos ", Santo - santo - santo!
Amn!"

The Nag Hammadi Library

On the Origin of the World


("The Untitled Text")
Translated by Hans-Gebhard Bethge and Bentley Layton
Seeing that everybody, gods of the world and mankind, says that nothing existed prior to chaos,
I, in distinction to them, shall demonstrate that they are all mistaken, because they are not
acquainted with the origin of chaos, nor with its root. Here is the demonstration.

La Biblioteca de Nag Hammadi


Sobre el origen del mundo
("El texto sin ttulo")
Traducido al espaol por Jorge Leiva Delgado
Al ver que todo el mundo, dioses del mundo y de la humanidad, diciendo que
nada exista antes del caos, yo, a diferencia de ellos, demostrar que estn
todos equivocados, porque ellos no estn familiarizados con el origen del
caos, ni con su raz. Aqu est la demostracin.

How well it suits all men, on the subject of chaos, to say that it is a kind of darkness! But in fact
it comes from a shadow, which has been called by the name 'darkness'. And the shadow comes
from a product that has existed since the beginning. It is, moreover, clear that it existed before
chaos came into being, and that the latter is posterior to the first product. Let us therefore
concern ourselves with the facts of the matter; and furthermore, with the first product, from
which chaos was projected. And in this way the truth will be clearly demonstrated.

Cuanto bien se adapta a todos los hombres, sobre el tema del caos, decir que
se trata de una especie de oscuridad! Pero en realidad se trata de una sombra,
que ha sido llamada con el nombre de 'oscuridad'. Y la sombra proviene de un
producto que ha existido desde el principio. Es, por otra parte, evidente que
exista antes de que el caos existiera, y que esto ltimo es posterior al primer
producto. Dejemos, por lo tanto, preocuparnos nostros mismos de los hechos
de la materia; y adems, con el primer producto, desde el que se proyecta el
caos. Y de esta manera la verdad se demuestra claramente.
After the natural structure of the immortal beings had completely developed out of the infinite, a
likeness then emanated from Pistis (Faith); it is called Sophia (Wisdom). It exercised volition
and became a product resembling the primeval light. And immediately her will manifested itself
as a likeness of heaven, having an unimaginable magnitude; it was between the immortal
beings and those things that came into being after them, like [...]: she (Sophia) functioned as a
veil dividing mankind from the things above.

Despus de la estructura natural de los seres inmortales que se haban


desarrollado completamente fuera de lo infinito, una semejanza entonces
eman de Pistis (Fe); llamada Sophia (Sabidura). Ejerci la volicin y se
convirti en un producto parecido a la luz primigenia. Y al instante su
voluntad se manifest como una semejanza del cielo, con una magnitud
inimaginable; que fue entre los seres inmortales y esas cosas que vinieron a
existir despus de ellos, como [...]: ella (Sofa) funcionaba como un velo
dividiendo la humanidad de las cosas de arriba.
Now the eternal realm (aeon) of truth has no shadow outside it, for the limitless light is
everywhere within it. But its exterior is shadow, which has been called by the name 'darkness'.
From it, there appeared a force, presiding over the darkness. And the forces that came into
being subsequent to them called the shadow 'the limitless chaos'. From it, every kind of divinity
sprouted up [...] together with the entire place, so that also, shadow is posterior to the first
product. It was <in> the abyss that it (shadow) appeared, deriving from the aforementioned
Pistis.

Ahora el reino eterno (en) de la verdad no tiene sombra fuera de ella, pues la
luz ilimitada est en todas partes dentro de ella. Pero su exterior es la sombra,
que ha sido llamada con el nombre de 'oscuridad'. A partir de ella, apareci
una fuerza, que preside la oscuridad. Y las fuerzas que entraron en ser
posterior a ellas llamadas la sombra 'el caos sin lmites'. A partir de ella, todo
tipo de divinidad brot [...] junto con todo el lugar, por lo que tambin, la
sombra es posterior al primer producto. Fue <en> el abismo que la (sombra)
apareci, derivado de la anterior Pistis.
Then shadow perceived there was something mightier than it, and felt envy; and when it had
become pregnant of its own accord, suddenly it engendered jealousy. Since that day, the

principle of jealousy amongst all the eternal realms and their worlds has been apparent. Now as
for that jealousy, it was found to be an abortion without any spirit in it. Like a shadow, it came
into existence in a vast watery substance. Then the bile that had come into being out of the
shadow was thrown into a part of chaos. Since that day, a watery substance has been apparent.
And what sank within it flowed away, being visible in chaos: as with a woman giving birth to a
child - all her superfluities flow out; just so, matter came into being out of shadow, and was
projected apart. And it did not depart from chaos; rather, matter was in chaos, being in a part of
it.

Entonces la sombra percibi que haba algo ms fuerte que ella, y sinti
envidia; y cuando se haba quedado embarazada de su propio acuerdo, de
pronto engendr celos. Desde ese da, el principio de los celos entre todos los
reinos eternos y sus mundos ha sido evidente. Ahora en cuanto a estos celos,
se encontr un aborto sin ningn espritu en ello. Como una sombra, que entr
en existencia en una vasta sustancia acuosa. Entonces la bilis que haba
llegado a ser fuera de la sombra fue arrojado a una parte del caos. Desde ese
da, una sustancia acuosa ha sido evidente. Y qu se hundi dentro de ella y
fluy lejos, siendo visible en el caos: al igual que con una mujer dando a luz a
un nio - todos sus superfluidos fluyeron; slo as, la materia lleg a existir
fuera de la sombra, y fue proyectada aparte. Y no se apart del caos; ms bien,
la materia estaba en el caos, siendo una parte de ella.
And when these things had come to pass, then Pistis came and appeared over the matter of
chaos, which had been expelled like an aborted fetus - since there was no spirit in it. For all of it
(chaos) was limitless darkness and bottomless water. Now when Pistis saw what had resulted
from her defect, she became disturbed. And the disturbance appeared, as a fearful product; it
rushed to her in the chaos. She turned to it and blew into its face in the abyss, which is below all
the heavens.

Y cuando estas cosas haban llegado a pasar, entonces Pistis lleg y apareci
sobre la materia del caos, que haba sido expulsado como un feto abortado ya que no haba espritu en ella. Por todo ello (el caos) fue la oscuridad sin
lmites y el agua sin fondo. Ahora, cuando Pistis vio lo que haba resultado de
su defecto, se perturb. Y la perturbacin apareci, como un producto
miedoso; que corri hacia ella en el caos. Ella se volvi hacia esto y sopl en
su cara en el abismo, que est por debajo de todos los cielos.
And when Pistis Sophia desired to cause the thing that had no spirit to be formed into a likeness
and to rule over matter and over all her forces, there appeared for the first time a ruler, out of the
waters, lion-like in appearance, androgynous, having great authority within him, and ignorant of
whence he had come into being. Now when Pistis Sophia saw him moving about in the depth of
the waters, she said to him, "Child, pass through to here," whose equivalent is 'yalda baoth'.

Y cuando Pistis Sophia deseaba causar la cosa que no tena espritu para
formar una semejanza y para gobernar sobre la materia y sobre todas sus
fuerzas, ah apareci por primera vez un gobernante, fuera de las aguas, como
len en apariencia, andrgino, con gran poder dentro de l, e ignorante de
donde haba llegado a ser. Ahora, cuando Pistis Sophia lo vio moverse en la
profundidad de las aguas, ella le dijo: "Hijo, pase a travs por aqu", cuyo
equivalente es 'yalda Baoth'.

Since that day, there appeared the principle of verbal expression, which reached the gods and
the angels and mankind. And what came into being as a result of verbal expression, the gods
and the angels and mankind finished. Now as for the ruler Yaltabaoth, he is ignorant of the force
of Pistis: he did not see her face, rather he saw in the water the likeness that spoke with him.
And because of that voice, he called himself 'Yaldabaoth'. But 'Ariael' is what the perfect call
him, for he was like a lion. Now when he had come to have authority over matter, Pistis Sophia
withdrew up to her light.

Desde ese da, ah apareci el principio de la expresin verbal, que lleg a los
dioses y los ngeles y la humanidad. Y lo que naci como resultado de la
expresin verbal, los dioses y los ngeles y los hombres terminaron. Ahora en
cuanto al gobernante Yaltabaoth, es ignorante de la fuerza de Pistis: el no vio
su rostro, mas bien el vio en el agua la semejanza que habl con l. Y debido a
esta voz, l se llam a si mismo 'Yaldabaoth'. Pero 'Ariael' que es el perfecto
lo llam, porque era como un len. Ahora, cuando l hubo llegado a tener
autoridad sobre la materia, Pistis Sophia se retir hasta su luz.
When the ruler saw his magnitude - and it was only himself that he saw: he saw nothing else,
except for water and darkness - then he supposed that it was he alone who existed. His [...] was
completed by verbal expression: it appeared as a spirit moving to and fro upon the waters. And
when that spirit appeared, the ruler set apart the watery substance. And what was dry was
divided into another place. And from matter, he made for himself an abode, and he called it
'heaven'. And from matter, the ruler made a footstool, and he called it 'earth'.

Cuando el gobernante vio su magnitud - y fue slo l mismo lo que l vio: el


no vio nada ms, excepto por el agua y la oscuridad - entonces l supuso que
era l solo quien exista. Su [...] se complet mediante la expresin verbal: se
apareci como un espritu en movimiento hacia adelante y atrs sobre las
aguas. Y cuando apareci ese espritu, el gobernante se puso aparte de la
sustancia acuosa. Y lo que era seco se dividi en otro lugar. Y a partir de la
materia, el hizo para s mismo una morada, y la llam "cielo". Y a partir de la
materia, el gobernante hizo un taburete, y lo llam "tierra".
Next, the ruler had a thought - consistent with his nature - and by means of verbal expression
he created an androgyne. He opened his mouth and cooed to him. When his eyes had been
opened, he looked at his father, and he said to him, "Eee!" Then his father called him Eee-a-o
('Yao'). Next he created the second son. He cooed to him. And he opened his eyes and said to
his father, "Eh!" His father called him 'Eloai'. Next, he created the third son. He cooed to him.
And he opened his eyes and said to his father, "Asss!" His father called him 'Astaphaios'. These
are the three sons of their father.

A continuacin, el gobernante tuvo un pensamiento - en consonancia con su


naturaleza - y por medio de la expresin verbal cre un andrgino. El abri su
boca y le arrull a l. Cuando sus ojos se haban abierto, mir a su padre, y l
le dijo a l, "Eee!" Entonces su padre lo llam Eee-a-o ('Yao'). Luego cre el
segundo hijo. l le arrull. Y abri los ojos y dijo a su padre: "Eh!" Su padre
lo llam 'Eloai'. A continuacin, l cre el tercer hijo. l lo arrull. Y abri los
ojos y dijo a su padre: "Asss!" Su padre lo llam 'Astaphaios'. Estos son los
tres hijos de su padre.

Seven appeared in chaos, androgynous. They have their masculine names and their feminine
names. The feminine name is Pronoia (Forethought) Sambathas, which is 'week'.
And his son is called Yao: his feminine name is Lordship.
Sabaoth: his feminine name is Deity.
Adonaios: his feminine name is Kingship.
Elaios: his feminine name is Jealousy.
Oraios: his feminine name is Wealth.
And Astaphaios: his feminine name is Sophia (Wisdom).
These are the seven forces of the seven heavens of chaos. And they were born androgynous,
consistent with the immortal pattern that existed before them, according to the wish of Pistis: so
that the likeness of what had existed since the beginning might reign to the end. You will find the
effect of these names and the force of the male entities in the Archangelic (Book) of the Prophet
Moses, and the names of the female entities in the first Book of Noraia.

Siete aparecieron en el caos, andrginos. Tienen sus nombres masculinos y


sus nombres femeninos. El nombre femenino es Pronoia (La previsin)
Sambathas, que es "semana".
Y su hijo se llama Yao: su nombre femenino es Seoro.
Sabaoth: su nombre femenino es Deidad.
Adonaios: su nombre femenino es Reinado.
Elaios: su nombre femenino es Celos.
Oraios: su nombre femenino es Riqueza.
Y Astaphaios: su nombre femenino es Sophia (Sabidura).
Estas son las siete fuerzas de los siete cielos del caos. Y nacieron andrgino,
consistente con el modelo inmortal que exista antes de ellos, de acuerdo con
el deseo de Pistis: para que la semejanza de lo que haba existido desde el
principio reine hasta el final. Tu vas a encontrar el efecto de estos nombres y
la fuerza de las entidades masculinas en el Arcanglico (Libro) del Profeta
Moiss, y los nombres de las entidades femeninas en el primer Libro de
Noraia.
Now the prime parent Yaldabaoth, since he possessed great authorities, created heavens for
each of his offspring through verbal expression - created them beautiful, as dwelling places and in each heaven he created great glories, seven times excellent. Thrones and mansions and
temples, and also chariots and virgin spirits up to an invisible one and their glories, each one
has these in his heaven; mighty armies of gods and lords and angels and archangels countless myriads - so that they might serve. The account of these matters you will find in a
precise manner in the first Account of Oraia.

Ahora el padre primordial Yaldabaoth, ya que posea grandes autoridades,


cre los cielos para cada uno de sus hijos a travs de la expresin verbal - los
cre hermosos, como lugares de vivienda - y en cada cielo cre grandes
glorias, siete veces excelentes. Tronos y mansiones y templos, y tambin
carros y espritus vrgenes hasta uno invisible y sus glorias, cada uno tiene

estos en su cielo; poderosos ejrcitos de dioses y seores y los ngeles y los


arcngeles - incontables miradas - para que pudieran servirle. La cuenta de
estas materias se encuentran de manera precisa en la primera Cuenta de Oraia.
And they were completed from this heaven to as far up as the sixth heaven, namely that of
Sophia. The heaven and his earth were destroyed by the troublemaker that was below them all.
And the six heavens shook violently; for the forces of chaos knew who it was that had destroyed
the heaven that was below them. And when Pistis knew about the breakage resulting from the
disturbance, she sent forth her breath and bound him and cast him down into Tartaros. Since
that day, the heaven, along with its earth, has consolidated itself through Sophia the daughter of
Yaldabaoth, she who is below them all.

Y ellos se completaron de este cielo que tan arriba como el sexto cielo, a saber
este de Sophia. El cielo y su tierra fueron destruidos por el alborotador que
estaba por debajo de todos ellos. Y los seis cielos se sacudieron
violentamente; pues las fuerzas del caos saban quin era el que haba
destruido el cielo que estaba debajo de ellos. Y cuando Pistis supo de la rotura
como consecuencia de la perturbacin, ella envi su aliento y lo at y lo
derrib en el Trtaro. Desde ese da, el cielo, junto con su tierra, se ha
consolidado a travs de Sofa, hija de Yaldabaoth, la que est por debajo de
todos ellos.
Now when the heavens had consolidated themselves along with their forces and all their
administration, the prime parent became insolent. And he was honored by all the army of
angels. And all the gods and their angels gave blessing and honor to him. And for his part, he
was delighted and continually boasted, saying to them, "I have no need of anyone." He said, "It
is I who am God, and there is no other one that exists apart from me." And when he said this, he
sinned against all the immortal beings who give answer. And they laid it to his charge.

Ahora, cuando los cielos se haban consolidado a s mismos junto con sus
fuerzas y toda su administracin, el primer padre se convirti en insolente. Y
l fue honrado por todo el ejrcito de ngeles. Y todos los dioses y sus ngeles
dieron la bendicin y honor a l. Y por su parte, l se mostr encantado y
continuamente se jactaba, y les deca: "No tengo necesidad de nadie." l dijo:
"Yo soy el que soy Dios, y no hay otro que existe aparte de m." Y cuando dijo
esto, pec contra todos los seres inmortales que dan respuesta. Y ellos le
acharon eso a su cargo.
Then when Pistis saw the impiety of the chief ruler, she was filled with anger. She was invisible.
She said, "You are mistaken, Samael," (that is, "blind god"). "There is an immortal man of light
who has been in existence before you, and who will appear among your modelled forms; he will
trample you to scorn, just as potter's clay is pounded. And you will descend to your mother, the
abyss, along with those that belong to you. For at the consummation of your (pl.) works, the
entire defect that has become visible out of the truth will be abolished, and it will cease to be,
and will be like what has never been." Saying this, Pistis revealed her likeness of her greatness
in the waters. And so doing, she withdrew up to her light.

Luego, cuando Pistis vio la impiedad del jefe gobernador, ella se llen de ira.
Ella era invisible. Ella dijo: "Tu te equivocas, Samael," (es decir, "dios
ciego"). "Hay un hombre inmortal de luz que ha estado en existencia antes que
t, y que aparecer entre tus formas modeladas;. l te pisotear con desprecio,

justo como el barro del alfarero se machaca Y tu descenders a tu madre, el


abismo, junto con los que te pertenecen. Para la consumacin de sus (pl.)
trabajos, todo el defecto que se ha hecho visible fuera de la verdad ser
abolido, y dejar de ser, y ser como que nunca ha sido ". Diciendo esto, Pistis
revel su semejanza de su grandeza en las aguas. Y al hacerlo, ella se retir a
su luz.
Now when Sabaoth, the son of Yaldabaoth, heard the voice of Pistis, he sang praises to her,
and he condemned the father [...] at the word of Pistis; and he praised her because she had
instructed them about the immortal man and his light. Then Pistis Sophia stretched out her
finger and poured upon him some light from her light, to be a condemnation of his father. Then
when Sabaoth was illumined, he received great authority against all the forces of chaos. Since
that day he has been called "Lord of the Forces".

Ahora, cuando Sabaoth, el hijo de Yaldabaoth, oy la voz de Pistis, el le


cantaba alabanzas a ella, y conden al padre [...] en la palabra de Pistis; y l la
alab porque ella les haba instruido sobre el hombre inmortal y su luz.
Entonces Pistis Sophia extendi su dedo y verti sobre l un poco de luz de su
luz, para ser una condena de su padre. Luego, cuando Sabaoth fue iluminado,
l recibi una gran autoridad en contra de todas las fuerzas del caos. Desde
ese da se le ha llamado "Seor de las Fuerzas".
He hated his father, the darkness, and his mother, the abyss, and loathed his sister, the thought
of the prime parent, which moved to and fro upon the waters. And because of his light, all the
authorities of chaos were jealous of him. And when they had become disturbed, they made a
great war in the seven heavens. Then when Pistis Sophia had seen the war, she dispatched
seven archangels to Sabaoth from her light. They snatched him up to the seventh heaven. They
stood before him as attendants. Furthermore, she sent him three more archangels, and
established the kingdom for him over everyone, so that he might dwell above the twelve gods of
chaos.

l odiaba a su padre, la oscuridad, y a su madre, el abismo, y odiaba a su


hermana, la idea del padre primordial, que se mova hacia adelante y atrs
sobre las aguas. Y debido a su luz, todas las autoridades del caos le tenan
envidia. Y cuando ellos se convirtieron en perturbado, hicieron una gran
guerra en los siete cielos. Luego, cuando Pistis Sophia haba visto la guerra,
ella envi siete arcngeles a Sabaoth desde su luz. Ellos le arrebataron hasta el
sptimo cielo. Ellos permanecieron frente a l como asistentes. Adems, ella
le envi tres arcngeles ms, y estableci el reino para l sobre todos, para que
l pudiera morar por encima de los doce dioses del caos.
Now when Sabaoth had taken up the place of repose in return for his repentance, Pistis also
gave him her daughter Zoe (Life), together with great authority, so that she might instruct him
about all things that exist in the eighth heaven. And as he had authority, he made himself first of
all a mansion. It is huge, magnificent, seven times as great as all those that exist in the seven
heavens.

Ahora, cuando Sabaoth haba tomado el lugar de reposo a cambio de su


arrepentimiento, Pistis tambin le dio a l su hija Zoe (Vida), junto con una
gran autoridad, por lo que ella le podra instruir acerca de todas las cosas que

existen en el octavo cielo. Y como tena autoridad, l se hizo a s mismo en


primer lugar, una mansin. Enorme, magnfica, siete veces ms grande que
todos los que existen en los siete cielos.
And before his mansion he created a throne, which was huge and was upon a four-faced chariot
called "Cherubin". Now the Cherubin has eight shapes per each of the four corners, lion forms
and calf forms and human forms and eagle forms, so that all the forms amount to sixty-four
forms - and seven archangels that stand before it; he is the eighth, and has authority. All the
forms amount to seventy-two. Furthermore, from this chariot the seventy-two gods took shape;
they took shape so that they might rule over the seventy-two languages of the peoples. And by
that throne he created other, serpent-like angels, called "Seraphin", which praise him at all
times.

Y antes de su mansin cre un trono, que era enorme y estaba sobre un carro
de cuatro caras llamado "Querubn". Ahora el Cherubin tiene ocho formas por
cada una de las cuatro esquinas, forma de len, forma de becerro y forma
humanas y forma de guila, as que todas las formas ascienden a sesenta y
cuatro formas - y siete arcngeles que estn delante de l; l es el octavo, y
tiene autoridad. Todas las formas ascienden a setenta y dos. Adems, desde
este carro los setenta y dos dioses tomaron forma; tomaron forma para que
pudieran gobernar sobre los setenta y dos lenguajes de los pueblos. Y por ese
trono, cre otros, serpientes como ngeles, llamados "Seraphin", que lo alaban
en todo momento.
Thereafter he created a congregation of angels, thousands and myriads, numberless, which
resembled the congregation in the eighth heaven; and a firstborn called
Israel - which is, "the man that sees God"; and another being, called Jesus Christ, who
resembles the savior above in the eighth heaven, and who sits at his right upon a revered
throne. And at his left, there sits the virgin of the holy spirit, upon a throne and glorifying him.
And the seven virgins stand before her, [...] possessing thirty harps, and psalteries and
trumpets, glorifying him. And all the armies of the angels glorify him, and they bless him. Now
where he sits is upon a throne of light <within a> great cloud that covers him. And there was no
one with him in the cloud except Sophia <the daughter of> Pistis, instructing him about all the
things that exist in the eighth heaven, so that the likenesses of those things might be created, in
order that his reign might endure until the consummation of the heavens of chaos and their
forces.

A partir de entonces l cre una congregacin de ngeles, miles y miradas,


innumerables, que se asemejaban a la congregacin en el octavo cielo; y un
primognito llamado Israel - que es, "el hombre que ve a Dios"; y otro ser,
llamado Jesucristo, que se asemeja al salvador de arriba en el octavo cielo, y
que est sentado a su derecha en un trono venerado. Y a su izquierda, all est
sentado la virgen del espritu santo, en un trono y glorificandolo. Y las siete
vrgenes permanecen ante ella, [...] y poseen treinta arpas, y salterios y
trompetas, y le glorifican. Y todos los ejrcitos de los ngeles lo glorifican, y,
lo bendicen. Ahora donde l se sienta es sobre un trono de luz <dentro de
una> gran nube que lo cubre. Y no haba nadie con l en la nube excepto
Sophia <la hija de> Pistis, instruyndolo sobre todas las cosas que existen en
el octavo cielo, para que las semejanzas de las cosas podran ser creados, con

el fin de que su reinado podra soportar hasta la consumacin de los cielos de


caos y de sus fuerzas.
Now Pistis Sophia set him apart from the darkness and summoned him to her right, and the
prime parent she put at her left. Since that day, right has been called justice, and left called
wickedness. Now because of this, they all received a realm in the congregation of justice and
wickedness, [...] stand [...] upon a creature [...] all.

Ahora Pistis Sophia lo diferenciaba de la oscuridad y lo convoc a su derecha,


y al padre primordial ella lo puso a su izquierda. Desde ese da, la derecha se
ha llamado la justicia, y la izquierda se llama maldad. Ahora debido a esto,
todos recibieron un reino en la congregacin de la justicia y la maldad,
[...]permanecen [...] sobre una criatura [...] todos.
Thus, when the prime parent of chaos saw his son Sabaoth and the glory that he was in, and
perceived that he was greatest of all the authorities of chaos, he envied him. And having
become wrathful, he engendered Death out of his death: and he (viz., Death) was established
over the sixth heaven, <for> Sabaoth had been snatched up from there. And thus the number of
the six authorities of chaos was achieved. Then Death, being androgynous, mingled with his
(own) nature and begot seven androgynous offspring. These are the names of the male ones:
Jealousy, Wrath, Tears, Sighing, Suffering, Lamentation, Bitter Weeping. And these are the
names of the female ones: Wrath, Pain, Lust, Sighing, Curse, Bitterness, Quarrelsomeness.
They had intercourse with one another, and each one begot seven, so that they amount to fortynine androgynous demons. Their names and their effects you will find in the Book of Solomon.

Por lo tanto, cuando el padre primordial del caos vio a su hijo Sabaoth y en la
gloria que l estaba, y percibi que l era ms grande de todas las autoridades
del caos, l lo envidi. Y habindose convertido iracundo, el engendr la
Muerte de su muerte: (es decir, la Muerte) y l se estableci en el sexto cielo,
<pues> Sabaoth haba sido arrebatado desde ah. Y as se consigui el nmero
de las seis autoridades del caos. Y la Muerte, al ser andrgino, mezclada con
su (propia) naturaleza y engendr siete hijos andrginos. Estos son los
nombres de los varones: los Celos, la Rabia, Lgrimas, Decepcin,
Sufrimiento, Lamentacin, Llanto amargo. Y estos son los nombres de los
femeninos: la Ira, el Dolor, la Lujuria, Frustracin, Maldicin, Amargura,
Pendencia. Ellos tenan relaciones sexuales entre s, y cada uno engendr
siete, as que ascienden a cuarenta y nueve demonios andrginos. Sus
nombres y sus efectos se encuentran en el libro de Salomn.
And in the presence of these, Zoe, who was with Sabaoth, created seven good androgynous
forces. These are the names of the male ones: the Unenvious, the Blessed, the Joyful, the True,
the Unbegrudging, the Beloved, the Trustworthy. Also, as regards the female ones, these are
their names: Peace, Gladness, Rejoicing, Blessedness, Truth, Love, Faith (Pistis). And from
these are many good and innocent spirits. Their influences and their effects you will find in
the Configurations of the Fate of Heaven That Is Beneath the Twelve.

Y en presencia de ellos, Zoe, que estaba con Sabaoth, cre siete buenas
fuerzas andrginos. Estos son los nombres de los masculinos: el Conforme
(sin envidia), el Bendito, el Alegre, el Verdadero, el Generoso, el Amado, el
Confiable. Adems, en cuanto a las femeninas, estos son sus nombres: Paz,

Alegra, Regocijo, Bienaventuranza, la Verdad, el Amor, la Fe (Pistis). Y a


partir de estos son muchos los espritus buenos e inocentes. Sus influencias y
sus efectos los encontrars en las Configuraciones del Destino de los Cielos
Que Estn Debajo de los Doce.
And having seen the likeness of Pistis in the waters, the prime parent grieved very much,
especially when he heard her voice, like the first voice that had called to him out of the waters.
And when he knew that it was she who had given a name to him, he sighed. He was ashamed
on account of his transgression. And when he had come to know in truth that an immortal man
of light had been existing before him, he was greatly disturbed; for he had previously said to all
the gods and their angels, "It is I who am god. No other one exists apart from me." For he had
been afraid they might know that another had been in existence before him, and might condemn
him. But he, being devoid of understanding, scoffed at the condemnation and acted recklessly.
He said, "If anything has existed before me, let it appear, so that we may see its light."

Y despus de haber visto la imagen de Pistis en las aguas, el padre primordial


entristeci mucho, especialmente cuando escuch su voz, como la primera voz
que le haba llamado a l fuera de las aguas. Y cuando supo que era ella la que
le haba dado un nombre a l, se decepcion. Estaba avergonzado a causa de
su transgresin. Y cuando l haba llegado a conocer en la verdad de que un
hombre inmortal de luz haba sido existente antes que l, se vio muy
perturbado; porque l haba dicho previamente a todos los dioses y sus
ngeles, "Yo soy quien soy Dios. Ningn otro existe fuera de m." Porque l
haba temido que supiesen que otro haba estado en existencia antes de l, y lo
podran condenar. Pero l, falto de entendimiento, se burl de la condena y
actu imprudentemente. l dijo: "Si hay algo que ha existido antes de m, que
aparezca, para que podamos ver su luz."
And immediately, behold! Light came out of the eighth heaven above and passed through all of
the heavens of the earth. When the prime parent saw that the light was beautiful as it radiated,
he was amazed. And he was greatly ashamed. As that light appeared, a human likeness
appeared within it, very wonderful. And no one saw it except for the prime parent and Pronoia,
who was with him. Yet its light appeared to all the forces of the heavens. Because of this they
were all troubled by it.

Y en seguida, he aqu! Luz sali del octavo cielo arriba y pas por todos los
cielos de la tierra. Cuando el padre primordial vio que la luz era hermosa
como esta irradiaba, se sorprendi. Y l estaba muy avergonzado. Como esa
luz apareci, una semejanza humana apareci dentro de ella, muy maravillosa.
Y nadie la vio, excepto por el padre primordial y Pronoia, quien estaba con l.
Sin embargo, su luz apareci a todas las fuerzas de los cielos. Debido a esto
todos estaban preocupados por ella.
Then when Pronoia saw that emissary, she became enamored of him. But he hated her
because she was on the darkness. But she desired to embrace him, and she was not able to.
When she was unable to assuage her love, she poured out her light upon the earth. Since that
day, that emissary has been called "Adam of Light," whose rendering is "the luminous man of
blood," and the earth spread over him, holy Adaman, whose rendering is "the Holy Land of
Adamantine." Since that day, all the authorities have honored the blood of the virgin. And the
earth was purified on account of the blood of the virgin. But most of all, the water was purified
through the likeness of Pistis Sophia, who had appeared to the prime parent in the waters.

Justly, then, it has been said: "through the waters." The holy water, since it vivifies the all,
purifies it.

Luego, cuando Pronoia vio este emisario, ella se enamor de l. Pero l la


odiaba porque ella estaba en la oscuridad. Pero ella deseaba abrazarlo, y ella
no era capaz de hacerlo. Cuando ella era incapaz de aliviar su amor, ella
derrama su luz sobre la tierra. Desde ese da, que el emisario se ha llamado
"Adam de la Luz", cuya presentacin es "el hombre luminoso de sangre", y la
tierra la propaga sobre l, Adaman santo, cuya prestacin es "la Tierra Santa
de Adamantina." Desde ese da, todas las autoridades han honrado a la sangre
de la virgen. Y la tierra se purific por causa de la sangre de la virgen. Pero
sobre todo, el agua fue purificada a travs de la semejanza de Pistis Sophia,
que haba aparecido al padre primordial en las aguas. Justamente, a
continuacin, se ha dicho: "a travs de las aguas." El agua bendita, ya que
vivifica el todo, lo purifica.
Out of that first blood Eros appeared, being androgynous. His masculinity is Himireris, being fire
from the light. His femininity that is with him - a soul of blood - is from the stuff of Pronoia. He is
very lovely in his beauty, having a charm beyond all the creatures of chaos. Then all the gods
and their angels, when they beheld Eros, became enamored of him. And appearing in all of
them, he set them afire: just as from a single lamp many lamps are lit, and one and the same
light is there, but the lamp is not diminished. And in this way, Eros became dispersed in all the
created beings of chaos, and was not diminished. Just as from the midpoint of light and
darkness Eros appeared and at the midpoint of the angels and mankind the sexual union of
Eros was consummated, so out of the earth the primal pleasure blossomed. The woman
followed earth. And marriage followed woman. Birth followed marriage. Dissolution followed
birth.

Fuera de esta primera sangre Eros apareci, siendo andrgino. Su


masculinidad es Himireris, siendo el fuego de la luz. Su feminidad que est
con l - un alma de sangre - es de las cosas de Pronoia. l es muy bonito en su
belleza, tiene un encanto ms all de todas las criaturas del caos. Entonces
todos los dioses y sus ngeles, cuando vieron a Eros, se enamoraron de l. Y
apareciendo en todos ellos, el los puso en fuego: as como de una sola lmpara
muchas lmparas son encendidas, y una y la misma luz est ah, pero la
lmpara no se ve disminuida. Y de esta manera, Eros lleg a ser dispersado en
todos los seres creados del caos, y no disminuy. As como desde el punto
medio de la luz y la oscuridad Eros apareci y el punto medio de los ngeles y
los hombres la unin sexual de Eros se consum, tan fuera de la tierra el
placer primigenio floreci. La mujer sigui la tierra. Y al matrimonio sigui la
mujer. El nacimiento sigui al matrimonio. Disolucin sigui al nacimiento.
After that Eros, the grapevine sprouted up out of that blood, which had been shed over the
earth. Because of this, those who drink of it conceive the desire of sexual union. After the
grapevine, a fig tree and a pomegranate tree sprouted up from the earth, together with the rest
of the trees, all species, having with them their seed from the seed of the authorities and their
angels.

Despus de esto Eros, la vid brot por la sangre que haba sido derramada
sobre la tierra. Debido a esto, los que beben de ella conciben el deseo de la

unin sexual. Despus de la vid, la higuera y un granado brotaron de la tierra,


junto con el resto de los rboles, todas las especies, que mantengan con ellos
su semilla de la semilla de las autoridades y sus ngeles.
Then Justice created Paradise, being beautiful and being outside the orbit of the moon and the
orbit of the sun in the Land of Wantonness, in the East in the midst of the stones. And desire is
in the midst of the beautiful, appetizing trees. And the tree of eternal life is as it appeared by
God's will, to the north of Paradise, so that it might make eternal the souls of the pure, who shall
come forth from the modelled forms of poverty at the consummation of the age. Now the color of
the tree of life is like the sun. And its branches are beautiful. Its leaves are like those of the
cypress. Its fruit is like a bunch of grapes when it is white. Its height goes as far as heaven. And
next to it (is) the tree of knowledge (gnosis), having the strength of God. Its glory is like the
moon when fully radiant. And its branches are beautiful. Its leaves are like fig leaves. Its fruit is
like a good appetizing date. And this tree is to the north of Paradise, so that it might arouse the
souls from the torpor of the demons, in order that they might approach the tree of life and eat of
its fruit, and so condemn the authorities and their angels. The effect of this tree is described in
the Sacred Book, to wit: "It is you who are the tree of knowledge, which is in Paradise, from
which the first man ate and which opened his mind; and he loved his female counterpart and
condemned the other, alien likenesses and loathed them."

Entonces Justicia cre el Paraso, siendo hermoso y estando fuera de la rbita


de la luna y la rbita del Sol en la Tierra de lo Gratuito, en el Este, en medio
de las piedras. Y el deseo se encuentra en medio de los hermosos y apetitosos
rboles. Y el rbol de la vida eterna es como apareci por la voluntad de Dios,
al norte del Paraso, por lo que podra hacer eterna a las almas de los puros,
que saldrn de las formas modeladas de la pobreza en la consumacin de los
tiempos. Ahora el color del rbol de la vida es como el sol. Y sus ramas son
hermosas. Sus hojas son como las del ciprs. Su fruto es como un racimo de
uvas cuando son blancas. Su altura llega hasta el cielo. Y junto a l (est) el
rbol del conocimiento (gnosis), que tiene la fuerza de Dios. Su gloria es
como la luna cuando est totalmente radiante. Y sus ramas son hermosas. Sus
hojas son como hojas de higuera. Su fruto es una como un apetitoso datil. Y
este rbol se encuentra al norte del Paraso, por lo que podra despertar las
almas del letargo de los demonios, con el fin de que pudieran acercarse al
rbol de la vida y comer de su fruto, y as condenar a las autoridades y sus
ngeles. El efecto de este rbol se describe en el Libro Sagrado, a saber: "Son
ustedes los que son del rbol del conocimiento, que est en el Paraso, del que
el primer hombre comi y que abri su mente, y am a su contraparte
femenina y conden a las otras imgenes, extraterrestres y los odi a ellos ".
Now after it, the olive tree sprouted up, which was to purify the kings and the high priests of
righteousness, who were to appear in the last days, since the olive tree appeared out of the light
of the first Adam for the sake of the unguent that they were to receive.

Ahora, despus de que, el olivo brot, que era para purificar los reyes y los
sumos sacerdotes de la justicia, que iban a aparecer en los ltimos das, ya que
el olivo apareci de la luz del primer Adn por el bien del ungento que iban a
recibir.

And the first soul (psyche) loved Eros, who was with her, and poured her blood upon him and
upon the earth. And out of that blood the rose first sprouted up, out of the earth, out of the thorn
bush, to be a source of joy for the light that was to appear in the bush. Moreover, after this the
beautiful, good-smelling flowers sprouted up from the earth, different kinds, from every single
virgin of the daughters of Pronoia. And they, when they had become enamored of Eros, poured
out their blood upon him and upon the earth. After these, every plant sprouted up from the earth,
different kinds, containing the seed of the authorities and their angels. After these, the
authorities created out of the waters all species of beast, and the reptiles and birds - different
kinds - containing the seed of the authorities and their angels.

Y la primera alma (psique) am a Eros, que estaba con ella, y derram su


sangre sobre l y sobre la tierra. Y fuera de esta sangre brot la primera rosa,
fuera de la tierra, fuera de la zarza, para ser una fuente de alegra para la luz
que iba a aparecer en el monte. Por otra parte, despus de esto las flores
hermosas, de buen olor brotaron de la tierra, de diferentes tipos, desde cada
virgen de las hijas de Pronoia. Y, cuando se haban enamorado de Eros,
derramaron su sangre sobre l y sobre la tierra. Despus de esto, cada planta
brot de la tierra, diferentes tipos, que contiene la semilla de las autoridades y
sus ngeles. Despus de esto, las autoridades crearon fuera de las aguas todas
las especies de bestias, y reptiles y aves - diferentes tipos - que contiene la
semilla de las autoridades y sus ngeles.
But before all these, when he had appeared on the first the first day, he remained upon the
earth, something like two days, and left the lower Pronoia in heaven, and ascended towards his
light. And immediately darkness covered all the universe. Now when she wished, the Sophia
who was in the lower heaven received authority from Pistis, and fashioned great luminous
bodies and all the stars. And she put them in the sky to shine upon the earth and to render
temporal signs and seasons and years and months and days and nights and moments and so
forth. And in this way the entire region upon the sky was adorned.

Pero antes de todo esto, cuando l haba aparecido en el primero del primer
da, se qued en la tierra, algo as como dos das, y dej la Pronoia ms baja
en el cielo, y ascendi hacia su luz. Y de inmediato la oscuridad cubri todo el
universo. Ahora, cuando ella dese, la Sofa que estaba en el cielo ms bajo
recibi autoridad de Pistis, y form grandes cuerpos luminosos y todas las
estrellas. Y ella los puso en el cielo para brillar sobre la tierra y para hacer
seales temporales, estaciones y aos, los meses, das y noches y momentos y
as sucesivamente. Y de esta manera fue adornado toda la regin en el cielo.
Now when Adam of Light conceived the wish to enter his light - i.e., the eighth heaven - he was
unable to do so because of the poverty that had mingled with his light. Then he created for
himself a vast eternal realm. And within that eternal realm he created six eternal realms and
their adornments, six in number, that were seven times better than the heavens of chaos and
their adornments. Now all these eternal realms and their adornments exist within the infinity that
is between the eighth heaven and the chaos below it, being counted with the universe that
belongs to poverty. If you want to know the arrangement of these, you will find it written in
the Seventh Universe of the Prophet Hieralias.

Ahora cuando Adn de Luz concibi el deseo de entrar en su luz - es decir, el


octavo cielo - no pudo hacerlo debido a la pobreza que se haba mezclado con
su luz. Luego l se cre para s mismo un vasto reino eterno. Y dentro de ese

reino eterno,l cre seis reinos eternos y sus adornos, en nmero de seis, que
fueron siete veces mejor que los cielos del caos y sus adornos. Ahora existen
todos estos reinos eternos y sus adornos en el infinito que est entre el octavo
cielo y el caos por debajo de ella, siendo contado con el universo que
pertenece a la pobreza. Si quieres saber la disposicin de estos, lo encontrar
escrito en el Sptimo Universo del Profeta Hieralias.
And before Adam of Light had withdrawn in the chaos, the authorities saw him and laughed at
the prime parent because he had lied when he said, "It is I who am God. No one exists before
me." When they came to him, they said, "Is this not the god who ruined our work?" He answered
and said, "Yes. If you do not want him to be able to ruin our work, come let us create a man out
of earth, according to the image of our body and according to the likeness of this being, to serve
us; so that when he sees his likeness, he might become enamored of it. No longer will he ruin
our work; rather,we shall make those who are born out of the light our servants for all the
duration of this eternal realm." Now all of this came to pass according to the forethought of
Pistis, in order that man should appear after his likeness, and should condemn them because of
their modelled form. And their modelled form became an enclosure of the light.

Y antes de que Adn de la Luz se haba retirado en el caos, las autoridades lo


vieron y se rieron de los primeros padres porque le haba mentido cuando l
dijo: "Yo soy el que soy Dios. No existe nada antes de m." Cuando vinieron a
l, dijeron: "No es ste el dios que arruin nuestro trabajo?" l respondi y
dijo: "S. Si usted no quiere que l sea capaz de arruinar nuestro trabajo,
vamos dejenos crear un hombre de la tierra, de acuerdo a la imagen de nuestro
cuerpo y de acuerdo a la imagen de este ser, para que nos serva a nosotros;. de
modo que cuando el vea su semejanza, podra enamorarse de ella. l ya no
arruinar nuestro trabajo, sino que vamos a hacer a los que han nacido fuera
de la luz nuestros servidores por toda la duracin de este reino eterno ".
Ahora, todo esto aconteci segn la previsin de Pistis, con el fin de que el
hombre debera aparecer despus su semejanza, y los condenara debido a su
forma modelada. Y su forma modelada se convirti en un recinto de la luz.
Then the authorities received the knowledge (gnosis) necessary to create man. Sophia Zoe she who is with Sabaoth - had anticipated them. And she laughed at their decision. For they are
blind: against their own interests they ignorantly created him. And they do not realize what they
are about to do. The reason she anticipated them and made her own man first, was in order that
he might instruct their modelled form how to despise them, and thus to escape from them.

Entonces las autoridades recibieron el conocimiento (gnosis) necesarias para


crear al hombre. Sophia Zoe - ella la que est con Sabaoth - les haba
anticipado. Y ella se ri de su decisin. Porque son ciegos: en contra de sus
propios intereses que por ignorancia lo crearon. Y no se dieron cuenta de lo
que estban a punto de hacer. La razn es que ella se les anticip e hizo su
propio hombre primero, estaba en orden que el podra ensearle su forma
modelada cmo para despreciarlos a ellos, y as escapar de ellos.
Now the production of the instructor came about as follows. When Sophia let fall a droplet of
light, it flowed onto the water, and immediately a human being appeared, being androgynous.
That droplet she molded first as a female body. Afterwards, using the body she molded it in the
likeness of the mother, which had appeared. And he finished it in twelve months. An

androgynous human being was produced, whom the Greeks call Hermaphrodites; and whose
mother the Hebrews call Eve of Life (Zoe), namely, the female instructor of life. Her offspring is
the creature that is lord. Afterwards, the authorities called it "Beast", so that it might lead astray
their modelled creatures. The interpretation of "the beast" is "the instructor". For it was found to
be the wisest of all beings.

Ahora la produccin del instructor se produjo como sigue. Cuando Sophia


dej caer una gota de luz, esta fluy en el agua, e inmediatamente apareci un
ser humano, siendo andrgino. Esa gotita ella lo moldea por primera vez como
un cuerpo femenino. Despus, usando el cuerpo que ella molde en la
semejanza de la madre, que haba aparecido. Y lo termin en doce meses. Un
ser humano andrgino fue producido, a quien los Griegos llaman
Hermafroditas; y cuya madre los Hebreos la llaman a Eva de la Vida (Zoe), a
saber, la instructora de la vida. Su descendencia es la criatura que es el seor.
Posteriormente, las autoridades la llamaron "Bestia", por lo que podra
extraviar sus criaturas modelados. La interpretacin de "la bestia" es "el
instructor". Pues result ser el ms sabio de todos los seres.
Now, Eve is the first virgin, the one who without a husband bore her first offspring. It is she who
served as her own midwife. For this reason she is held to have said:

Ahora, Eva es la primera virgen, el que sin marido tuvo su primera cra. Es
ella la que sirvi como su propia partera. Por esta razn, ella es mantenida por
haber dicho:
It is I who am the part of my mother; and it is I who am the mother.
It is I who am the wife; it is I who am the virgin.
It is I who am pregnant; it is I who am the midwife.
It is I who am the one that comforts pains of travail.
It is my husband who bore me; and it is I who am his mother.
And it is he who is my father and my lord.
It is he who is my force; What he desires, he says with reason.
I am in the process of becoming; yet I have borne a man as lord.

Soy yo, que soy la parte de mi madre; y soy yo, que soy la
madre.
Soy yo, que soy la esposa; soy yo, que soy la virgen.
Soy yo la que estoy embarazada; soy yo, que soy la partera.
Soy yo, que soy la nica que consuela los dolores de parto.
Es mi marido, que me dio a luz; y soy yo que soy su madre.
Y es l quien es mi padre y mi seor.
Es l quien es mi fuerza; Lo que l quiere, l dice con razn.
Yo estoy en proceso de llegar a ser; sin embargo, yo he dado a
luz a un hombre como seor.
Now these through the will <...> The souls that were going to enter the modelled forms of the
authorities were manifested to Sabaoth and his Christ. And regarding these, the holy voice said,
"Multiply and improve! Be lord over all creatures." And it is they who were taken captive,
according to their destinies, by the prime parent. And thus they were shut into the prisons of the
modelled forms until the consummation of the age.

Ahora estos a travs de la voluntad <...> Las almas que iban entrando en las
formas modeladas de las autoridades se manifestaron a Sabaoth y su Cristo. Y
en cuanto a estos, dijo la voz santa, "Multipliquense y mejorense! S seor de
todas las criaturas." Y son ellos los que fueron tomados cautivos, de acuerdo a
sus destinos, por el padre primordial. Y as fueron cerrados en las prisiones de
las formas modeladas hasta la consumacin de los tiempos.
And at that time, the prime parent then rendered an opinion concerning man to those who were
with him. Then each of them cast his sperm into the midst of the navel of the earth. Since that
day, the seven rulers have fashioned man with his body resembling their body, but his likeness
resembling the man that had appeared to them. His modelling took place by parts, one at a
time. And their leader fashioned the brain and the nervous system. Afterwards, he appeared as
prior to him. He became a soul-endowed man. And he was called Adam, that is, "father",
according to the name of the one that existed before him.

Y en ese momento, el padre primordial entonces emiti un dictamen sobre el


hombre a los que estaban con l. Luego, cada uno de ellos ech su esperma en
medio del ombligo de la tierra. Desde ese da, los siete gobernantes han dado
forma al hombre con su cuerpo asemejndose a su cuerpo, pero su imagen se
asemeja al hombre que se les haba aparecido. Su modelizacin se llev a
cabo por partes, uno a la vez. Y su lder form el cerebro y el sistema
nervioso. Posteriormente, l apareci como antes de l. Se convirti en un
hombre dotado de alma. Y fue llamado Adn, es decir, "padre", de acuerdo
con el nombre de uno que exista antes de l.
And when they had finished Adam, he abandoned him as an inanimate vessel, since he had
taken form like an abortion, in that no spirit was in him. Regarding this thing, when the chief
ruler remembered the saying of Pistis, he was afraid lest the true man enter his modelled form
and become its lord. For this reason he left his modelled form forty days without soul, and he
withdrew and abandoned it. Now on the fortieth day, Sophia Zoe sent her breath into Adam, who
had no soul. He began to move upon the ground. And he could not stand up.

Y cuando ellos terminaron a Adn, l lo abandon como una vasija inanimada,


ya que haba tomado forma como un aborto, en que ningn espritu estaba en
l. Con respecto a esto, cuando el jefe gobernante record el dicho de Pistis, l
tema que el verdadero hombre entrara en su forma modelada y se convirtiera
en su seor. Por esta razn dej su forma modelada cuarenta das sin alma, y
l se retir y lo abandon. Ahora en el cuadragsimo da, Sophia Zoe envi su
aliento en Adn, quin no tena alma. El empez a moverse sobre la tierra. Y
no poda ponerse de pie.
Then, when the seven rulers came, they saw him and were greatly disturbed. They went up to
him and seized him. And he (viz., the chief ruler) said to the breath within him, "Who are you?
And whence did you come hither?" It answered and said, "I have come from the force of the
man for the destruction of your work." When they heard, they glorified him, since he gave them
respite from the fear and the anxiety in which they found themselves. Then they called that day
"Rest", in as much as they had rested from toil. And when they saw that Adam could stand up,
they were glad, and they took him and put him in Paradise. And they withdrew up to their
heavens.

Luego, cuando llegaron los siete gobernantes, lo vieron y quedaron muy


perturbados. Lo levantaron a l y lo sujetaron. Y l (es decir., El gobernante
principal), dijo a la respiracin dentro de l, "Quin es usted? Y de dnde
llegaste ac?" Respondi y dijo: "He venido de la mano del hombre para la
destruccin de tu trabajo." Cuando se enteraron, le glorificaron, ya que l les
dio respiro del miedo y la ansiedad en el que se encontraban. Luego llamaron
ese da "Descanso", en la medida que ellos haban descansado del trabajo. Y
cuando vieron que Adam poda mantenerse en pie, se alegraron, y se lo
llevaron y lo pusieron en el Paraso. Y se retiraron hasta sus cielos.
After the day of rest, Sophia sent her daughter Zoe, being called Eve, as an instructor, in order
that she might make Adam, who had no soul, arise, so that those whom he should engender
might become containers of light. When Eve saw her male counterpart prostrate, she had pity
upon him, and she said, "Adam! Become alive! Arise upon the earth!" Immediately her word
became accomplished fact. For Adam, having arisen, suddenly opened his eyes. When he saw
her, he said, "You shall be called 'Mother of the Living'. For it is you who have given me life."

Despus del da de descanso, Sophia envi a su hija Zoe, que se llama Eva,
como instructor, con el fin de que ella podra hacer que Adn, que no tena
alma, se alzara, por lo que aquellos a los que el engendrara podran
convertirse en contenedores de luz. Cuando Eva vio postrado su contraparte
masculina, tuvo compasin de l, y ella dijo: "Adn! Convirtete en vivo!
Levntate sobre la tierra!" Inmediatamente su Palabra se hizo hecho. Porque
Adn, habiendose alzado de repente abri los ojos. Cuando l la vio, le dijo:
"T sers llamada 'Madre de la Vida'. Pues eres t quien me ha dado la vida."
Then the authorities were informed that their modelled form was alive and had arisen, and they
were greatly troubled. They sent seven archangels to see what had happened. They came to
Adam. When they saw Eve talking to him, they said to one another, "What sort of thing is this
luminous woman? For she resembles that likeness which appeared to us in the light. Now
come, let us lay hold of her and cast her seed into her, so that when she becomes soiled she
may not be able to ascend into her light. Rather, those whom she bears will be under our
charge. But let us not tell Adam, for he is not one of us. Rather let us bring a deep sleep over
him. And let us instruct him in his sleep to the effect that she came from his rib, in order that his
wife may obey, and he may be lord over her."

Entonces las autoridades fueron informadas de que su forma modelada estaba


viva y se haba alzado, y estuvieron grandemente preocupados. Enviaron siete
arcngeles para ver lo que haba sucedido. Llegaron a Adn. Cuando vieron a
Eva hablando con l, se dijeron unos a otros: "Qu clase de cosa es esta
mujer luminosa? Pues se asemeja a la imagen que se nos apareci en la luz.
Ahora vengan, vamos a echar mano de ella y echaron la simiente suya dentro
de ella, de modo que cuando se ensucia ella no pueda ser capaz de ascender en
su luz. Por el contrario, aquellos que ella d a luz estarn bajo nuestro poder.
Pero no le digamos a Adn, porque l no es uno de nosotros. Ms bien dejemo
un profundo sueo sobre l. Y que nosotros le instruimos en su sueo en el
sentido de que ella sali de su costilla, con el fin de que su esposa le obedezca,
y l puede ser el seor de ella. "

Then Eve, being a force, laughed at their decision. She put mist into their eyes and secretly left
her likeness with Adam. She entered the tree of knowledge and remained there. And they
pursued her, and she revealed to them that she had gone into the tree and become a tree.
Then, entering a great state of fear, the blind creatures fled.

Entonces Eva, siendo una fuerza, se ri de su decisin. Puso neblina en sus


ojos y en secreto dej su semejanza con Adn. Ella entr en el rbol del
conocimiento y se qued all. Y ellos la perseguan, y ella les revel que haba
entrado en el rbol y se haba convertido en un rbol. Luego, entrando en un
gran estado de miedo, las criaturas ciegas huyeron.
Afterwards, when they had recovered from the daze, they came to Adam; and seeing the
likeness of this woman with him, they were greatly disturbed, thinking it was she that was the
true Eve. And they acted rashly; they came up to her and seized her and cast their seed upon
her. They did so wickedly, defiling not only in natural ways but also in foul ways, defiling first the
seal of her voice - that had spoken with them, saying, "What is it that exists before you?" intending to defile those who might say at the consummation (of the age) that they had been
born of the true man through verbal expression. And they erred, not knowing that it was their
own body that they had defiled: it was the likeness that the authorities and their angels defiled in
every way.

Despus, cuando se haban recuperado del aturdimiento, llegaron a Adn; y al


ver la imagen de esta mujer con l, ellos estaban muy disgustados, pensando
que era ella la verdadera Eva. Y actuaron precipitadamente; llegaron hasta ella
y le incautaron y pusieron su semilla en ella. Hicieron tal maldad, profanando
no slo en los medios naturales, sino tambin en formas falta, profanando
primero el sello de su voz - que haba hablado con ellos, diciendo: "Qu es lo
que existe antes que t?" - la intencin de profanar a los que pudieron decir en
la consumacin (de la edad) que haban nacido del verdadero hombre a travs
de la expresin verbal. Y se equivocaron, sin saber que era su propio cuerpo
que haban profanado: era la semejanza que las autoridades y sus ngeles
contaminaron en todos los sentidos.
First she was pregnant with Abel, by the first ruler. And it was by the seven authorities and their
angels that she bore the other offspring. And all this came to pass according to the forethought
of the prime parent, so that the first mother might bear within her every seed, being mixed and
being fitted to the fate of the universe and its configurations, and to Justice. A prearranged plan
came into effect regarding Eve, so that the modelled forms of the authorities might become
enclosures of the light, whereupon it would condemn them through their modelled forms.

Primero ella estuvo embarazada de Abel, por el primer gobernante. Y fue por
las siete autoridades y sus ngeles que ella la otra descendencia. Y todo esto
sucedi de acuerdo con la previsin del padre primordial, por lo que la
primera madre podra tener dentro de ella cada semilla, siendo mezclada y
siendo instalada en el destino del universo y sus configuraciones, y a la
Justicia. Un plan preestablecido entr en vigor con respecto a Eva, por lo que
las formas modeladas de las autoridades podran convertirse en recintos de
luz, con lo cual ellos seran condenados a travs de sus formas modeladas.
Now the first Adam, (Adam) of Light, is spirit-endowed and appeared on the first day. The
second Adam is soul-endowed and appeared on the sixth day, which is called Aphrodite. The

third Adam is a creature of the earth, that is, the man of the law, and he appeared on the eighth
day [...] the tranquility of poverty, which is called "The Day of the Sun" (Sunday). And the
progeny of the earthly Adam became numerous and was completed, and produced within itself
every kind of scientific information of the soul-endowed Adam. But all were in ignorance.

Ahora el primer Adn, (Adn) de Luz, es dotado de espritu y apareci en el


primer da. El segundo Adn es dotado de alma y apareci en el sexto da, y
que se llama Afrodita. El tercer Adn es una criatura de la tierra, es decir, el
hombre de la ley, y l apareci en el octavo da [...] la tranquilidad de la
pobreza, que se llama "El Da del Sol" (Domingo). Y la descendencia de Adn
terreno se convirti en numerosa y se complet, y produjo dentro de s todo
tipo de informacin cientfica del Adn dotado de alma. Pero todos estaban en
la ignorancia.
Next, let me say that once the rulers had seen him and the female creature who was with him
erring ignorantly like beasts, they were very glad. When they learned that the immortal man was
not going to neglect them, rather that they would even have to fear the female creature that had
turned into a tree, they were disturbed, and said, "Perhaps this is the true man - this being who
has brought a fog upon us and has taught us that she who was soiled is like him - and so we
shall be conquered!"

A continuacin, permtanme decir que una vez que los gobernantes lo


hubieron visto a l y a la criatura femenina que estaba con l errantes por
ignorancia como bestias, estaban muy contentos. Cuando se enteraron de que
el hombre inmortal no iba a descuidar de ellos, mas bien que ellos incluso
tendran que temer la criatura femenina que se haba convertido en un rbol,
fueron perturbados, y dijeron: "Tal vez este es el verdadero hombre - este ser
que ha trado una niebla sobre nosotros y nos ha enseado que quien estaba
sucia es como l - y as seremos conquistados"
Then the seven of them together laid plans. They came up to Adam and Eve timidly: they said to
him, "The fruit of all the trees created for you in Paradise shall be eaten; but as for the tree of
knowledge, control yourselves and do not eat from it. If you eat, you will die." Having imparted
great fear to them, they withdrew up to their authorities.

A continuacin, los siete de ellos juntos hicieron planes. Se acercaron a Adn


y Eva con timidez y les dijeron: "Los frutos de todos los rboles creados para
ustedes en el Paraso se comern; pero en cuanto al rbol del conocimiento,
controlense ustedes de s mismos y no coman de el. Si ustedes comen, morirn
". Habiendo impartido un gran temor en ellos, se retiraron hasta sus
autoridades.
Then came the wisest of all creatures, who was called Beast. And when he saw the likeness of
their mother Eve he said to her, "What did God say to you? Was it 'Do not eat from the tree of
knowledge'?" She said, "He said not only, 'Do not eat from it', but, 'Do not touch it, lest you die.'"
He said to her, "Do not be afraid. In death you shall not die. For he knows that when you eat
from it, your intellect will become sober and you will come to be like gods, recognizing the
difference that obtains between evil men and good ones. Indeed, it was in jealousy that he said
this to you, so that you would not eat from it."

Luego vino el ms sabio de todos los seres, que era llamado Bestia. Y cuando
vio la imagen de su madre Eva le dijo a ella: "Qu le dijo Dios a usted? Era
'No comer del rbol del conocimiento"? "Ella dijo: "l dijo, no slo, 'No
comas de l", sino, "No lo toque, para que no muris.'" l le dijo: "No tengan
miedo. En la muerte no morirs. Pues l sabe que cuando comis de l, tu
intelecto se llegar a ser despejado y que vendrn a ser como dioses, el
reconocimiento de la diferencia que se da entre los hombres malos y los
buenos. De hecho, fue en los celos que l dij esto a usted, a fin de que no
comieras de l .
Now Eve had confidence in the words of the instructor. She gazed at the tree and saw that it
was beautiful and appetizing, and liked it; she took some of its fruit and ate it; and she gave
some also to her husband, and he too ate it. Then their intellect became open. For when they
had eaten, the light of knowledge had shone upon them. When they clothed themselves with
shame, they knew that they were naked of knowledge. When they became sober, they saw that
they were naked and became enamored of one another. When they saw that the ones who had
modelled them had the form of beasts, they loathed them: they were very aware.

Ahora Eva tuvo confianza en las palabras del instructor. Ella mir el rbol y
vio que era hermoso y apetitoso, y le gust; ella tom de su fruto y comi; y
dio tambin a su marido, y l tambin comi. Entonces su intelecto se
convirti en abierto. Para cuando acabaron de comer, la luz del conocimiento
haba brillado sobre ellos. Cuando ellos se vistieron con vergenza, ellos
saban que estaban desnudos de conocimiento. Cuando se hicieron
conocedores, vieron que estaban desnudos y se enamoraron el uno del otro.
Cuando vieron que los que los haban modelados tenan la forma de bestias,
les aborrecieron: ellos estaban muy conscientes.
Then when the rulers knew that they had broken their commandments, they entered Paradise
and came to Adam and Eve with earthquake and great threatening, to see the effect of the aid.
Then Adam and Eve trembled greatly and hid under the trees in Paradise. Then the rulers did
not know where they were and said, "Adam, where are you?" He said, "I am here, for through
fear of you I hid, being ashamed." And they said to him ignorantly, "Who told you about the
shame with which you clothed yourself? - unless you have eaten from that tree!" He said, "The
woman whom you gave me - it is she that gave to me and I ate." Then they said to the latter,
"What is this that you have done?" She answered and said, "It is the instructor who urged me
on, and I ate."

Luego, cuando los gobernantes supieron que haban roto sus mandamientos,
entraron en el Paraso y llegaron a Adn y Eva con terremotos y con gran
amenaza, para ver el efecto de la ayuda. Entonces Adn y Eva temblaban
mucho y se escondieron debajo de los rboles del Paraso. Entonces los
gobernantes no saban dnde estaban, y dijeron: "Adn, dnde ests?" l
dijo: "Yo estoy aqu, por temor de ti me escond, siento vergenza." Y ellos le
dijeron: por ignorancia: "Quin te ha hablado de la vergenza con la que se
vistieron ustedes mismo -! A menos que haya comido de ese rbol" l dijo:
"La mujer que me diste - es ella la que me dio a m y yo com." Entonces le
dijeron a esta ltima, "Qu es esto que has hecho?" Ella respondi y dijo: "Es
el instructor que me inst a mi, y yo com."

Then the rulers came up to the instructor. Their eyes became misty because of him, and they
could not do anything to him. They cursed him, since they were powerless. Afterwards, they
came up to the woman and cursed her and her offspring. After the woman, they cursed Adam,
and the land because of him, and the crops; and all things they had created, they cursed. They
have no blessing. Good cannot result from evil.

A continuacin, los gobernantes se acercaron al instructor. Sus ojos se


volvieron brumoso a causa de l, y ellos no podan hacer nada a l. Ellos lo
maldijeron, ya que eran impotentes. Posteriormente, se acercaron a la mujer y
la maldijeron a ella y a su descendencia. Despus de la mujer, maldijeron a
Adn, y la tierra a causa de l, y los cultivos; y todas las cosas que haban
creado, ellos maldijeron. llos no tuvieron ninguna bendicin. El bien no puede
resultar de mal.
From that day, the authorities knew that truly there was something mightier than they: they
recognized only that their commandments had not been kept. Great jealousy was brought into
the world solely because of the immortal man. Now when the rulers saw that their Adam had
entered into an alien state of knowledge, they desired to test him, and they gathered together all
the domestic animals and the wild beasts of the earth and the birds of heaven and brought them
to Adam to see what he would call them. When he saw them, he gave names to their creatures.

A partir de ese da, las autoridades saban que realmente haba algo ms fuerte
que ellos: ellos reconocieronn slo que sus mandamientos no se haban
mantenido. Grandes celos fueron trados al mundo por el solo hecho del
hombre inmortal. Ahora, cuando los gobernantes vieron que su Adn haba
entrado en un estado extrao del conocimiento, ellos desearon ponerlo a
prueba, y reunieron a todos los animales domsticos y las bestias salvajes de
la tierra y a las aves del cielo, y las trajeron a Adn para ver como las haba de
llamar. Cuando l las vio, les dio nombres a sus criaturas.
They became troubled because Adam had recovered from all the trials. They assembled and
laid plans, and they said, "Behold Adam! He has come to be like one of us, so that he knows the
difference between the light and the darkness. Now perhaps he will be deceived, as in the case
of the Tree of Knowledge, and also will come to the Tree of Life and eat from it, and become
immortal, and become lord, and despise us and disdain us and all our glory! Then he will
denounce us along with our universe. Come, let us expel him from Paradise, down to the land
from which he was taken, so that henceforth he might not be able to recognize anything better
than we can." And so they expelled Adam from Paradise, along with his wife. And this deed that
they had done was not enough for them. Rather, they were afraid. They went in to the Tree of
Life and surrounded it with great fearful things, fiery living creatures called "Cheroubin", and
they put a flaming sword in their midst, fearfully twirling at all times, so that no earthly being
might ever enter that place.

Ellos estuvieron en problemas porque Adn se haba recuperado de todas las


pruebas. Se reunieron y establecieron planes, y ellos dijeron: "He aqu que
Adn! l ha venido a ser como uno de nosotros, as que el sabe la diferencia
entre la luz y la oscuridad. Ahora tal vez ser persuadido, como en el caso del
rbol del Conocimiento, y tambin vendr al rbol de la Vida y comer de l,
y llegar a ser inmortal, y se convertir en seor, y nos despreciar y nos
desdear a nosotros y a toda nuestra gloria! Luego nos denunciar junto con
nuestro universo. Venga, vamos nosotros y lo expulsamos del Paraso, abajo a

la tierra de que fue tomado, por lo que en adelante no podra ser capaz de
reconocer nada mejor que nosotros podamos ". Y as ellos lo expulsaron a
Adn del Paraso, junto con su esposa. Y este hecho que efectuaron no fue
suficiente para ellos. Ms bien, tenan miedo. Ellos fueron al rbol de la Vida
y lo rodearon con grandes cosas terribles, refulgentes seres vivientes llamados
"Cheroubin", y les pusieron una espada de fuego en medio de ellos, girando
atemorizante en todo momento, por lo que ningn ser terrenal podra nunca
entrar a ese lugar.
Thereupon, since the rulers were envious of Adam they wanted to diminish their (viz., Adam's
and Eve's) lifespans. They could not (, however,) because of fate, which had been fixed since
the beginning. For to each had been allotted a lifespan of 1,000 years, according to the course
of the luminous bodies. But although the rulers could not do this, each of the evildoers took
away ten years. And all this lifespan (which remained) amounted to 930 years: and these are in
pain and weakness and evil distraction. And so life has turned out to be, from that day until the
consummation of the age.

Acto seguido, ya que los gobernantes eran envidiosos de Adam queran


disminuir su (a saber., Adn y Eva) duracin de la vida. Ellos no poda (Sin
embargo,) a causa del destino, que se haba fijado desde el principio. Pues
para cada uno se haba asignado una vida til de 1.000 aos, de acuerdo con el
curso de los cuerpos luminosos. Pero aunque los gobernantes no podan hacer
esto, cada uno de los malhechores se llev diez aos. Y todo este tiempo de
vida (que se mantuvo) ascendi a 930 aos; y stos estn en el dolor y la
debilidad y la mala distraccin. Y as la vida ha resultado ser, desde ese da
hasta la consumacin de los tiempos.
Thus when Sophia Zoe saw that the rulers of the darkness had laid a curse upon her
counterparts, she was indignant. And coming out of the first heaven with full power, she chased
those rulers out of their heavens, and cast them down into the sinful world, so that there they
should dwell, in the form of evil spirits (demons) upon the earth.

As, cuando Sophia Zoe vio que los gobernadores de las tinieblas haban
puesto una maldicin sobre sus contrapartes, ella estaba indignada. Y saliendo
del primer cielo con todo el poder, ella persigui a esos gobernantes de sus
cielos, y los arroj al mundo de pecado, de modo que ah ellos deben morar,
en la forma de espritus malignos (demonios) sobre la tierra.
[...], so that in their world it might pass the thousand years in Paradise - a soul-endowed living
creature called "phoenix". It kills itself and brings itself to life as a witness to the judgment
against them, for they did wrong to Adam and his generation, unto the consummation of the
age. There are [...] three men, and also his posterities, unto the consummation of the world: the
spirit-endowed of eternity, and the soul-endowed, and the earthly. Likewise, the three phoenixes
<in> Paradise - the first is immortal; the second lives 1,000 years; as for the third, it is written in
the Sacred Book that it is consumed. So, too, there are three baptisms - the first is the spiritual,
the second is by fire, the third is by water. Just as the phoenix appears as a witness concerning
the angels, so the case of the water hydri in Egypt, which has been a witness to those going
down into the baptism of a true man. The two bulls in Egypt possess a mystery, the sun and the
moon, being a witness to Sabaoth: namely, that over them Sophia received the universe; from
the day that she made the sun and the moon, she put a seal upon her heaven, unto eternity.

[...], Por lo que en su mundo podran pasar los mil aos en el Paraso - un ser
vivo dotado de alma llamada "ave fnix". Se mata a s mismo y se lleva en s a
la vida como un testimonio de la sentencia en contra de ellos, porque ellos
hicieron mal a Adn y su generacin, hasta la consumacin de los tiempos.
Hay [...] tres hombres, y tambin sus posteridades, hasta la consumacin del
mundo: el dotado de espritu de la eternidad, el dotado de alma, y el terrenal.
Del mismo modo, las tres aves fnix <en> el Paraso - el primero es inmortal;
el segundo vive 1.000 aos; en cuanto al tercero, est escrito en el Libro
Sagrado que se consume. As, tambin, hay tres bautismos - el primero es el
espiritual, el segundo es por el fuego, el tercero es por el agua. As como el
ave fnix aparece como testigo en relacin con los ngeles, as el caso de la
Hydri agua en Egipto, que ha sido testigo de los que descienden en el
bautismo de un hombre de verdad. Los dos toros en Egipto poseen un
misterio, el sol y la luna, siendo testigo del Sabaoth: a saber, que sobre ellos
Sofa recibi el universo; desde el da que ella hizo el sol y la luna, ella puso
un sello sobre su cielo, hasta la eternidad.
And the worm that has been born out of the phoenix is a human being as well. It is written (Ps
91:13 LXX) concerning it, "the just man will blossom like a phoenix". And the phoenix first
appears in a living state, and dies, and rises again, being a sign of what has become apparent
at the consummation of the age. It was only in Egypt that these great signs appeared - nowhere
else - as an indication that it is like God's Paradise.

Y el gusano que ha nacido fuera del fnix es un ser humano tambin. Est
escrito (Salmo 91:13 LXX) en relacin con ello, "el justo florecer como un
ave fnix". Y el ave fnix aparece por primera vez en un estado que vive y
muere, y se levanta de nuevo, al ser un signo de lo que ha quedado de
manifiesto en la consumacin de los tiempos. Fue slo en Egipto, que estas
grandes seales aparecieron - en ninguna otra parte - como una indicacin de
que es como el Paraso de Dios.
Let us return to the aforementioned rulers, so that we may offer some explanation of them. Now,
when the seven rulers were cast down from their heavens onto the earth, they made for
themselves angels, numerous, demonic, to serve them. And the latter instructed mankind in
many kinds of error and magic and potions and worship of idols and spilling of blood and altars
and temples and sacrifices and libations to all the spirits of the earth, having their coworker fate,
who came into existence by the concord between the gods of injustice and justice.

Volvamos a los gobernantes anteriores, de modo que podamos ofrecer alguna


explicacin de ellos. Ahora, cuando los siete gobernantes fueron arrojados de
sus cielos a la tierra, hicieron por ellos mismos ngeles, numerosos,
demonacos, para servirles. Y estos ltimos instruyeron a la humanidad en
muchos tipos de error y magia y pociones y la adoracin de dolos y
derramamiento de sangre y altares y templos y sacrificios y libaciones a todos
los espritus de la tierra, que tienen su destino como compaero de trabajo,
que vinieron a la existencia por la concordia entre los dioses de la injusticia y
la justicia.

And thus when the world had come into being, it distractedly erred at all times. For all men upon
earth worshiped the spirits (demons) from the creation to the consummation - both the angels of
righteousness and the men of unrighteousness. Thus did the world come to exist in distraction,
in ignorance, and in a stupor. They all erred, until the appearance of the true man.

Y as, cuando el mundo haba llegado a ser, distradamente se equivoc en


todo momento. Pues todos los hombres sobre la tierra adoraban a los espritus
(demonios) desde la creacin hasta la consumacin - tanto a los ngeles de la
justicia y los hombres de la injusticia. As hicieron el mundo venir a existir en
la distraccin, en la ignorancia, y en un estado de estupor. Todos ellos se
equivocaron, hasta la aparicin del verdadero hombre.
Let this suffice so far as the matter goes. Now we shall proceed to consideration of our world, so
that we may accurately finish the description of its structure and management. Then it will
become obvious how belief in the unseen realm, which has been apparent from creation down
to the consummation of the age, was discovered.

Sea esto suficiente para la medida en que el asunto va. Ahora procederemos a
la consideracin de nuestro mundo, para que podamos terminar con precisin
la descripcin de su estructura y gestin. Entonces se har obvio cmo la
creencia en el reino invisible, que ha sido evidente desde la creacin hasta la
consumacin de los tiempos, fue descubierto.
I come, therefore, to the main points regarding the immortal man: I shall speak of all the beings
that belong to him, explaining how they happen to be here.

Vengo, por lo tanto, a los principales puntos respecto al hombre inmortal: voy
a hablar de todos los seres que pertenecen a l, explicando cmo ellos pasan a
estar aqu.
When a multitude of human beings had come into existence, through the parentage of the Adam
who had been fashioned, and out of matter, and when the world had already become full, the
rulers were master over it - that is, they kept it restrained by ignorance. For what reason? For
the following: since the immortal father knows that a deficiency of truth came into being amongst
the eternal realms and their universe, when he wished to bring to naught the rulers of perdition
through the creatures they had modelled, he sent your likenesses down into the world of
perdition, namely, the blessed little innocent spirits. They are not alien to knowledge. For all
knowledge is vested in one angel who appeared before them; he is not without power in the
company of the father. And <he> gave them knowledge. Whenever they appear in the world of
perdition, immediately and first of all they reveal the pattern of imperishability as a
condemnation of the rulers and their forces. Thus when the blessed beings appeared in forms
modelled by authorities, they were envied. And out of envy the authorities mixed their seed with
them, in hopes of polluting them. They could not. Then when the blessed beings appeared in
luminous form, they appeared in various ways. And each one of them, starting out in his land,
revealed his (kind of) knowledge to the visible church constituted of the modelled forms of
perdition. It (viz., the church) was found to contain all kinds of seed, because of the seed of the
authorities that had mixed with it.

Cuando una multitud de seres humanos hubo venido a la existencia, a travs


de la filiacin del Adn que haba sido modelado, y fuera de la materia, y
cuando el mundo ya haba llegado a ser por completo, los gobernantes eran
amo sobre l - es decir, que lo mantuvieron restringido por la ignorancia. Por

qu razn? Por lo siguiente: ya que el padre inmortal saba que una deficiencia
de la verdad vinoen los seres entre los reinos eternos y su universo, cuando
quiso llevar a la nada a los gobernantes de la perdicin a travs de las criaturas
que haban modelado, envi su semejanza abajo en el mundo de la perdicin,
es decir, los pequeos espritus benditos inocentes. Ellos no son ajenas al
conocimiento. Pues todo el conocimiento est investido en un ngel que se
apareci ante ellos; que no deja de tener poder en la compaa del padre. Y
<l> les dio conocimiento. Cada vez que aparecen en el mundo de la
perdicin, de inmediato y en primer lugar revelan el patrn de la inmortalidad
como una condena de los gobernantes y sus fuerzas. As, cuando los seres
benditos aparecieron en formas modeladas por las autoridades, ellos les
envidiaban. Y por envidia las autoridades mezclaron su simiente con ellos, con
la esperanza de contaminarlos. No pudieron. Luego, cuando los seres benditos
aparecieron en forma luminosa, aparecieron en varias maneras. Y cada uno de
ellos, empezando en su tierra, revelaron su (tipo de) conocimiento a la Iglesia
visible establecida de las formas modeladas de perdicin. Ellos (a saber., La
iglesia) se encontr que contena todo tipo de semillas, debido a la semilla de
las autoridades que se haban mezclado con ello.
Then the Savior created [...] of them all - and the spirits of these are manifestly superior, being
blessed and varying in election - and also (he created) many other beings, which have no king
and are superior to everyone that was before them. Consequently, four races exist. There are
three that belong to the kings of the eighth heaven. But the fourth race is kingless and perfect,
being the highest of all. For these shall enter the holy place of their father. And they will gain rest
in repose and eternal, unspeakable glory and unending joy. Moreover, they are kings within the
mortal domain, in that they are immortal. They will condemn the gods of chaos and their forces.

Entonces el Salvador cre [...] de todos ellos - y los espritus de stos son
manifiestamente superior, siendo bendecido y variando en las elecciones - y
tambin (el cre) muchos otros seres, que no tienen rey y son superiores a
todos los que estaban delante de ellos. En consecuencia, existen cuatro razas.
Tres son las que pertenecen a los reyes del octavo cielo. Pero la cuarta raza
est sin rey y perfecta, siendo la ms alta de todas. Pues stos debern entrar
en el lugar santo de su padre. Y van a ganar descanso eterno en reposo, gloria
inefable y alegra sin fin. Adems, son reyes dentro del dominio mortal, en
que ellos son inmortales. Ellos condenarn los dioses del caos y sus fuerzas.
Now the Word that is superior to all beings was sent for this purpose alone: that he might
proclaim the unknown. He said, "There is nothing hidden that is not apparent, and what has not
been recognized will be recognized." And these were sent to make known what is hidden, and
the seven authorities of chaos and their impiety. And thus they were condemned to death.

Ahora la Palabra que es superior a todos los seres se envi para este propsito:
para que l proclamara lo desconocido. l dijo: "No hay nada oculto que no es
aparente, y lo que no ha sido reconocido ser reconocido." Y estos fueron
enviados a dar a conocer lo que est oculto, y las siete autoridades del caos y
su impiedad. Y as ellos fueron condenados a muerte.

So when all the perfect appeared in the forms modelled by the rulers, and when they revealed
the incomparable truth, they put to shame all the wisdom of the gods. And their fate was found
to be a condemnation. And their force dried up. Their lordship was dissolved. Their forethought
became emptiness, along with their glory.

As que cuando todo lo perfecto apareci en las formas modeladas por los
gobernantes, y cuando revelaron la verdad incomparable, que puso en la
vergenza toda la sabidura de los dioses. Y su destino se encontr que era una
condena. Y su fuerza se sec. Su seoro se disolvi. Su previsin se convirti
en vaco, junto con su gloria.
Before the consummation of the age, the whole place will shake with great thundering. Then the
rulers will be sad, [...] their death. The angels will mourn for their mankind, and the demons will
weep over their seasons, and their mankind will wail and scream at their death. Then the age
will begin, and they will be disturbed. Their kings will be intoxicated with the fiery sword, and
they will wage war against one another, so that the earth is intoxicated with bloodshed. And the
seas will be disturbed by those wars. Then the sun will become dark, and the moon will cause
its light to cease. The stars of the sky will cancel their circuits. And a great clap of thunder will
come out of a great force that is above all the forces of chaos, where the firmament of the
woman is situated. Having created the first product, she will put away the wise fire of
intelligence and clothe herself with witless wrath. Then she will pursue the gods of chaos, whom
she created along with the prime parent. She will cast them down into the abyss. They will be
obliterated because of their wickedness. For they will come to be like volcanoes and consume
one another until they perish at the hand of the prime parent. When he has destroyed them, he
will turn against himself and destroy himself until he ceases to exist.

Antes de la consumacin de los tiempos, todo el lugar se sacudir con gran


estruendo. Entonces los gobernantes estarn tristes, [...] su muerte. Los
ngeles llorarn por su humanidad, y los demonios llorarn sobre sus
temporadas, y su humanidad se lamentar y gritar su muerte. Entonces la
edad comenzar, y ellos sern trastornados. Sus reyes sern intoxicados con la
espada de fuego, y ellos se harn la guerra unos contra otros, as la tierra
estar intoxicada con derramamiento de sangre. Y los mares sern trastornados
por esas guerras. Entonces el sol se oscurecer, y la luna har que su luz cese.
Las estrellas del cielo cancelarn sus circuitos. Y un gran trueno va a salir de
una gran fuerza que est por encima de todas las fuerzas del caos, donde est
situado el firmamento de la mujer. Despus de haber creado el primer
producto, va a poner lejos el fuego sabio de la inteligencia y se vestir ella
misma con ira mortal. Luego perseguir a los dioses del caos, a quienes ella
cre junto con el padre primordial. Ella los arrojar al abismo. Sern borrados
debido a su maldad. Porque ellos vienen a ser como los volcanes y se
consumen unos a otros hasta que perecen a manos del padre primordial.
Cuando l los haya destruido, l se volver contra l mismo y se destruir a s
mismo hasta que deje de existir.
And their heavens will fall one upon the next and their forces will be consumed by fire. Their
eternal realms, too, will be overturned. And his heaven will fall and break in two. His [...] will fall
down upon the [...] support them; they will fall into the abyss, and the abyss will be overturned.

Y sus cielos caern uno sobre el otro y sus fuerzas sern consumidas por el
fuego. Sus reinos eternos, tambin, sern anulados. Y su cielo se caer y se

rompiera en dos. Su [...] va a caer en la [...] apoyarlos; caern en el abismo y


el abismo ser volcado.
The light will [...] the darkness and obliterate it: it will be like something that has never been. And
the product to which the darkness had been posterior will dissolve. And the deficiency will be
plucked out by the root (and thrown) down into the darkness. And the light will withdraw up to its
root. And the glory of the unbegotten will appear. And it will fill all the eternal realm.

La luz [...] la oscuridad y se borrar: ser como algo que nunca ha sido. Y el
producto para el que la oscuridad haba sido posterior se disolver. Y la
deficiencia ser arrancada de raz (y echada) a la oscuridad. Y la luz se retirar
hasta su raz. Y aparecer la gloria del no engendrado. Y va a llenar todo el
reino eterno.
When the prophecy and the account of those that are king becomes known and is fulfilled by
those who are called perfect, those who - in contrast - have not become perfect in the
unbegotten father will receive their glory in their realms and in the kingdoms of the immortals:
but they will never enter the kingless realm. For everyone must go to the place from which he
has come. Indeed, by his acts and his knowledge, each person will make his (own) nature
known.

Cuando la profeca y la cuenta de los que son rey sea conocida y se haya
cumplido por los que son llamados perfecto, los que - en contraste - no hayan
llegado a ser perfecto en el padre no engendrado recibirn su gloria en sus
reinos y en los reinos de los inmortales: pero ellos nunca entrarn en el reino
sin rey. Pues todo el mundo debe ir al lugar de donde ha venido. De hecho,
por sus actos y sus conocimientos, cada persona har su (propia) naturaleza
conocida.
(Selection made from James M. Robinson, ed., The Nag Hammadi Library, revised edition.
HarperCollins, San Francisco, 1990)

The Nag Hammadi Library

The Exegesis on the Soul


Translated by William C. Robinson Jr.
Wise men of old gave the soul a feminine name. Indeed she is female in her nature as well. She
even has her womb.

Los sabios de la antigedad dieron al alma un nombre femenino. De hecho


ella es mujer en su naturaleza tambin. Ella incluso tiene su matriz.
As long as she was alone with the father, she was virgin and in form androgynous. But when
she fell down into a body and came to this life, then she fell into the hands of many robbers. And

the wanton creatures passed her from one to another and [...] her. Some made use of her by
force, while others did so by seducing her with a gift. In short, they defiled her, and she [...] her
virginity.

Mientras ella estaba sola con el padre, ella era virgen y en forma andrgina.
Pero cuando ella cay en un cuerpo y vino a esta vida, entonces cay en las
manos de muchos ladrones. Y las criaturas sin sentido la pasaban de uno a otro
y [...] ella. Algunos hicieron uso de ella por la fuerza, mientras que otros lo
hicieron por seducirla con un regalo. En resumen, la contaminaron, y ella [...]
su virginidad.
And in her body she prostituted herself and gave herself to one and all, considering each one
she was about to embrace to be her husband. When she had given herself to wanton, unfaithful
adulterers, so that they might make use of her, then she sighed deeply and repented. But even
when she turns her face from those adulterers, she runs to others and they compel her to live
with them and render service to them upon their bed, as if they were her masters. Out of shame
she no longer dares to leave them, whereas they deceive her for a long time, pretending to be
faithful, true husbands, as if they greatly respected her. And after all this they abandon her and
go.

Y en su cuerpo se prostituy y se entreg a todos y cada uno, teniendo en


cuenta cada uno ella estaba a punto de abrazarlo para que fuera su marido.
Cuando ella se haba entregado a disipados, adlteros e infieles, para que
pudieran hacer uso de ella, luego ella suspir profundamente y se arrepinti.
Pero incluso cuando ella vuelve la cara de esos adlteros, se dirige a los
dems y la obligan a que viva con ellos y preste sus servicios a ellos sobre su
cama, como si ellos fueran sus amos. Fuera de vergenza que ella ya no se
atreve a salir de ellos, mientras que ellos la engaan durante mucho tiempo,
que pretenden ser, verdaderos esposos fieles, como si la respetaran mucho. Y
despus de todo esto, ellos la abandonan y se van.
She then becomes a poor desolate widow, without help; not even a measure of food was left her
from the time of her affliction. For from them she gained nothing except the defilements they
gave her while they had sexual intercourse with her. And her offspring by the adulterers are
dumb, blind and sickly. They are feebleminded.

Ella se convierte en una pobre viuda desolada, sin ayuda; ni siquiera una
medida de comida se le dej desde el momento de su afliccin. Porque de
ellos no gan nada, excepto las impurezas que le dieron mientras tenan
relaciones sexuales con ella. Y su descendencia por los adlteros son mudos,
ciegos y enfermizos. Son bobos.
But when the father who is above visits her and looks down upon her and sees her sighing with her sufferings and disgrace - and repenting of the prostitution in which she engaged, and
when she begins to call upon his name so that he might help her, [...] all her heart, saying "Save
me, my father, for behold I will render an account to thee, for I abandoned my house and fled
from my maiden`s quarters. Restore me to thyself again." When he sees her in such a state,
then he will count her worthy of his mercy upon her, for many are the afflictions that have come
upon her because she abandoned her house.

Pero cuando el padre que est arriba la visita y mira hacia abajo sobre ella y la
ve suspirando - con sus sufrimientos y vergenza - y arrepentida de la
prostitucin en la que participa, y cuando ella comienza a invocar su nombre
para que pueda ayudarla [...] todo su corazn, diciendo: "Slvame, mi padre,
porque he aqu voy a rendir cuentas a ti, porque yo abandon mi casa y hu de
mi cuarto de doncella. Restaurame por ti mismo de nuevo." Cuando l la ve en
tal estado, entonces l contar a ella ser digna de su misericordia, pues muchas
son las aflicciones que han llegado sobre ella porque ella abandon su casa.
Now concerning the prostitution on the soul, the Holy Spirit prophesies in many places. For he
said in the prophet Jeremiah (3:1-4),

En cuanto a la prostitucin en el alma, el Espritu Santo profetiz en muchos


lugares. Pues el dijo en el profeta Jeremas (3: 1-4),
If the husband divorces his wife and she goes and takes another man, can she return to him
after that? Has not that woman utterly defiled herself? "And you prostituted yourself to many
shepherds and you returned to me!" said the lord. "Take an honest look and see where you
prostituted yourself. Were you not sitting in the streets defiling the land with your acts of
prostitution and your vices? And you took many shepherds for a stumbling block for yourself.
You became shameless with everyone. You did not call on me as kinsman or as father or author
of your virginity".

Si el marido se divorcia de su esposa y ella va y trae a otro hombre, puede


volver a l despus de eso? Esa mujer no se ha absolutamente deshonrado?
"Y tu te has prostituido a t misma a muchos pastores y regresas a m!" dijo el
seor. "Toma una mirada honesta y ve donde te prostituiste a s misma. No
estabas sentada en las calles profanando la tierra con tus actos de prostitucin
y tus vicios? Y tu tomaste muchos pastores siendo un escollo para ti misma.
Te convertiste desvergonzada con todo el mundo. Tu no me llamaste a m
como pariente o como padre o autor de tu virginidad ".
Again it is written in the prophet Hosea (2:2-7),

Tambin est escrito en el profeta Oseas (2: 2-7)


Come, go to law with your mother, for she is not to be a wife to me nor I a husband to her. I shall
remove her prostitution from my presence, and I shall remove her adultery from between her
breasts. I shall make her naked as on the day she was born, and I shall make her desolate like
a land without water, and I shall make her longingly childless. I shall show her children no pity,
for they are children of prostitution, since their mother prostituted herself and put her children to
shame. For she said, "I shall prostitute myself to my lovers. It was they who gave me my bread
and my water and my garments and my clothes and my wine and my oil and everything I
needed." Therefore behold I shall shut them up so that she shall not be able to run after her
adulterers. And when she seeks them and does not find them, she will say, 'I shall return to my
former husband, in those days I was better off than now."

Vamos, vamos a juicio con su madre, pues ella no est para ser una esposa
para m ni yo un marido para ella. Voy a quitar su prostitucin de mi
presencia, y voy a quitar su adulterio de entre sus pechos. La har desnuda
como el da en que naci, y la dejar desolada como una tierra sin agua, y voy

a dejarla con nostalgia sin hijos. Mostrar a sus hijos sin piedad, porque son
hijos de prostitucin, ya que su madre se prostituy y puso a sus hijos a la
vergenza. Porque deca: "Voy a prostituirme yo mismo a mis amantes.
Fueron ellos los que me dieron mi pan y mi agua y mis adornos y mi ropa y
mi vino y mi aceite y todo lo que necesitaba." Por lo tanto, he aqu que voy a
callarlos para que ella no sea capaz de correr despus a sus adlteros. Y
cuando ella los busque y no los encuentre, ella dir: "Volver a mi ex marido,
en esos das yo estaba en mejores condiciones que ahora."
Again he said in Ezekiel (16:23-26),

Nuevamente el dijo en Ezequiel (16: 23-26),


It came to pass after much depravity, said the lord, you built yourself a brothel and you made
yourself a beautiful place in the streets. And you built yourself brothels on every lane, and you
wasted your beauty, and you spread your legs in every alley, and you multiplied your acts of
prostitution. You prostituted yourself to the sons of Egypt, those who are your neighbors, men
great of flesh.

Aconteci despus de mucha depravacin, dijo el seor, tu mism construiste


un burdel y te has hecho un hermoso lugar en las calles. Y tu has construido
por ti misma prostbulos en cada carril, y has perdido tu belleza, y separas las
piernas en cada callejn, y multiplicaste tus actos de prostitucin. Tu misma
prostituiste a los hijos de Egipto, los que son tus vecinos, los grandes hombres
de carne.
But what does "the sons of Egypt, men great of flesh" mean, if not the domain of the flesh and
the perceptible realm and the affairs of the earth, by which the soul has become defiled here,
receiving bread from them, as well as wine, oil, clothing, and the other external nonsense
surrounding the body - the things she thinks she needs.

Pero qu significa "los hijos de Egipto, los hombres grandes de carne"


significa, si no el dominio de la carne y el reino perceptible y los asuntos de la
tierra, por los cuales el alma ha llegado a ser profanada aqu, recibiendo el pan
de ellos, as como vino, aceite, ropa, y las otras tonteras externa que rodean el
cuerpo - las cosas que ella piensa que ella necesita.
But as to this prostitution, the apostles of the savior commanded (Acts 15:20, 29; 21:25; 1Th
4:3; 1 Co 6:18; 2 Co 7:1): "Guard yourselves against it, purify yourselves from it," speaking not
just of the prostitution of the body but especially that of the soul. For this reason the apostles
write to the churches of God, that such prostitution might not occur among us.

Pero en cuanto a esta prostitucin, los apstoles del Salvador mandaron


(Hechos 15:20, 29; 21:25; 1 Tesalonicenses 4: 3; 1 Co 6:18; 2 Co 7: 1):
"Guardaos ustedes mismos en contra de eso, purificaos ustedes mismos de
eso, "hablando no slo de la prostitucin del cuerpo, sino sobre todo la del
alma. Por esta razn los apstoles, escriben a las iglesias de Dios, que tal
prostitucin no puede ocurrir entre nosotros.

Yet the greatest struggle has to do with the prostitution of the soul. From it arises the prostitution
of the body as well. Therefore Paul, writing to the Corinthians (1Co 5:9-10), said, "I wrote you in
the letter, 'Do not associate with prostitutes,' not at all (meaning) the prostitutes of this world or
the greedy or the thieves or the idolaters, since then you would have to go out from the world." here it is speaking spiritually - "For our struggle is not against flesh and blood - as he said (Ep
6:12) - but against the world rulers of this darkness and the spirits of wickedness."

Sin embargo, la lucha ms grande tiene que ver con la prostitucin del alma.
De ella surge la prostitucin del cuerpo tambin. Por lo tanto, Pablo,
escribiendo a los Corintios (1 Cor 5: 9-10), dijo: "Yo te escrib en la carta, 'No
te asocies con prostitutas," no es en absoluto (el significado) las prostitutas de
este mundo o los codiciosos o los ladrones o los idlatras, porque entonces
tendrais que salir del mundo ". - Aqu se est hablando espiritualmente "Porque nuestra lucha no es contra la sangre y carne - como el dijo (Ep 6,12) sino contra los gobernantes mundiales de esta oscuridad y los espritus de
maldad."
As long as the soul keeps running about everywhere copulating with whomever she meets and
defiling herself, she exists suffering her just deserts. But when she perceives the straits she is in
and weeps before the father and repents, then the father will have mercy on her and he will
make her womb turn from the external domain and will turn it again inward, so that the soul will
regain her proper character. For it is not so with a woman. For the womb of the body is inside
the body like the other internal organs, but the womb of the soul is around the outside like the
male genitalia which is external.

Mientras el alma sigue corriendo por todos lados copulando con quien ella
conoce y se profana a s misma, ella existe sufriendo de su justo merecido.
Pero cuando ella percibe el apuro en que se encuentra y llora ante el padre y se
arrepiente, entonces el padre tendr piedad de ella y l har a ella cambiar su
vientre del dominio externo y se volver de nuevo hacia el interior, por lo que
el alma va a recuperar su carcter propio. Pues no es as con una mujer. Pues
la matriz del cuerpo est al interior del cuerpo, como los otros rganos
internos, pero la matriz del alma est alrededor del exterior como los genitales
masculinos, que son externos.
So when the womb of the soul, by the will of the father, turns itself inward, it is baptized and is
immediately cleansed of the external pollution which was pressed upon it, just as garments,
when dirty, are put into the water and turned about until their dirt is removed and they become
clean. And so the cleansing of the soul is to regain the newness of her former nature and to turn
herself back again. That is her baptism.

As que cuando la matriz del alma, por la voluntad del padre, se convierte a s
misma hacia el interior, se bautiza y se limpia de inmediato de la
contaminacin externa que est presionando sobre ella, al igual que la ropa,
cuando est sucia, se pone en el agua y cambia hasta que su suciedad se
elimina y llega a estar limpia. Y as, la limpieza del alma es recuperar la nuevo
de su antigua naturaleza y de entregarse de nuevo. Ese es su bautismo.
Then she will begin to rage at herself like a woman in labor, who writhes and rages in the hour
of delivery. But since she is female, by herself she is powerless to beget a child. From heaven
the father sent her her man, who is her brother, the firstborn. Then the bridegroom came down

to the bride. She gave up her former prostitution and cleansed herself of the pollutions of the
adulterers, and she was renewed so as to be a bride. She cleansed herself in the bridal
chamber; she filled it with perfume; she sat in it waiting for the true bridegroom. No longer does
she run about the market place, copulating with whomever she desires, but she continued to
wait for him - (saying) "When will he come?" - and to fear him, for she did not know what he
looked like: she no longer remembers since the time she fell from her father's house. But by the
will of the father <...> And she dreamed of him like a woman in love with a man.

Luego comenzar a rabiar consigo misma como una mujer en trabajo en parto,
que se retuerce y hace rabiars en la hora del nacimiento. Pero desde que ella es
una mujer, por s misma no tiene poder para engendrar un hijo. Desde el cielo
el padre le envi a su hombre, que es su hermano, el primognito. Luego el
novio vino abajo a la novia. Ella renunci a su ex prostitucin y se limpi a s
misma de las contaminaciones de los adlteros, y ella se renov con el fin de
ser una novia. Ella se limpi a s misma en la cmara nupcial; ella lo llen de
perfume; ella se sent en la cmara esperando el verdadero novio. Ella ya no
corre sobre el mercado, copulando con quien ella desea, sino que ella sigui
esperando por l (diciendo) - "Cundo va a venir"- y teniendo miedo, porque
no saba cmo era: ya no se acuerda desde el momento en que cay de la casa
de su padre. Pero, por la voluntad del padre <...> Y ella soaba con l como
una mujer enamorada de un hombre.
But then the bridegroom, according to the father's will, came down to her into the bridal
chamber, which was prepared. And he decorated the bridal chamber.

Pero entonces el novio, de acuerdo a la voluntad del Padre, vino a ella en la


cmara nupcial, que estaba preparada. Y l decor la cmara nupcial.
For since that marriage is not like the carnal marriage, those who are to have intercourse with
one another will be satisfied with that intercourse. And as if it were a burden, they leave behind
them the annoyance of physical desire and they turn their faces from each other. But this
marriage [...]. But once they unite with one another, they become a single life. Wherefore the
prophet said (Gn 2:24) concerning the first man and the first woman, "They will become a single
flesh." For they were originally joined one to another when they were with the father before the
woman led astray the man, who is her brother. This marriage has brought them back together
again and the soul has been joined to her true love, her real master, as it is written (cf. Gn 3:16;
1 Co 11;1; Ep 5:23), "For the master of the woman is her husband."

Porque desde que este matrimonio no es como el matrimonio carnal, los que
van a tener relaciones sexuales unos con otros estarn satisfechos con que el
coito. Y como si fuera una carga, ellos dejan tras de s la molestia de deseo
fsico y vuelven sus rostros el uno del otro. Pero este matrimonio [...]. Pero
una vez que se unen entre s, se convierten en una sola vida. Por lo cual dijo el
profeta (Gn 2:24), relativo al primer hombre y la primera mujer, "Ellos se
convertirn en una sola carne". Pues ellos se unieron originalmente uno a otro
cuando estaban con el padre antes de que la mujer llevara por mal camino al
hombre, que es su hermano. Este matrimonio les ha trado de nuevo juntos de
nuevo y el alma se ha unido a su verdadero amor, su verdadero maestro, como
est escrito (cf. Gn 3:16; 1 Co 11, 1; Ef 5:23), "Pues el maestro de la mujer es
su marido".

Then gradually she recognized him, and she rejoiced once more, weeping before him as she
remembered the disgrace of her former widowhood. And she adorned herself still more so that
he might be pleased to stay with her.

Luego, gradualmente, ella lo reconoci, y ella se alegr una vez ms, llorando
delante de l al recordar la desgracia de su ex viudez. Y ella se adorn an
ms para que l para que le sea placentero estar con ella.
And the prophet said in the Psalms (Ps 45:10-11): "Hear, my daughter, and see and incline your
ear and forget your people and your father's house, for the king has desired your beauty, for he
is your lord."

Y el profeta dice en los Salmos (Salmo 45: 10-11): "Escucha, hija ma, y ve e
inclina tu odo y olvida tu pueblo y la casa de tu padre, pues el rey ha deseado
tu belleza, porque l es tu seor".
For he requires her to turn her face from her people and the multitude of her adulterers, in
whose midst she once was, to devote herself only to her king, her real lord, and to forget the
house of the earthly father, with whom things went badly for her, but to remember her father who
is in heaven. Thus also it was said (Gn 12:1) to Abraham: "Come out from your country and your
kinsfolk and from your father`s house"

Pues l la obliga a volver la cara de su gente y la multitud de sus adlteros, en


cuyo seno una vez estuvo, para dedicarse nicamente a su rey, su verdadero
seor, y olvidar la casa del padre terrenal, con quien las cosas fueron mal para
ella, sino para recordar a su padre que est en los cielos. As tambin se dijo
(Gn 12: 1) a Abraham: "Salid fuera de tu pas y tu patria y de la casa de tu
padre"
Thus when the soul had adorned herself again in her beauty [...] enjoyed her beloved, and he
also loved her. And when she had intercourse with him, she got from him the seed that is the
life-giving spirit, so that by him she bears good children and rears them. For this is the great,
perfect marvel of birth. And so this marriage is made perfect by the will of the father.

As, cuando el alma se haba adornado a s misma de nuevo en su belleza [...]


disfrutado de su amado, y l tambin la amaba. Y cuando tuvo relaciones
sexuales con l, ella obtuvo de l la semilla que es el espritu que da vida, as
que por l ella da buenos hijos y les cria. Porque esta es la gran, perfecta
maravilla del nacimiento,. Y as este matrimonio es hecho perfecto por la
voluntad del padre.
Now it is fitting that the soul regenerates herself and become again as she formerly was. The
soul then moves of her own accord. And she received the divine nature from the father for her
rejuvenation, so that she might be restored to the place where originally she had been. This is
the resurrection that is from the dead. This is the ransom from captivity. This is the upward
journey of ascent to heaven. This is the way of ascent to the father. Therefore the prophet said
(Ps 103:1-5):

Ahora bien, es conveniente que el alma se regenere a s misma y se convierta


de nuevo como antes era. El alma entonces se mueve por su propia voluntad.
Y recibi la naturaleza divina del padre para su rejuvenecimiento, para que

ella pudiera ser restaurada al lugar de donde originalmente haba sido. Esta es
la resurreccin que es de entre los muertos. Este es el rescate de su cautiverio.
Este es el viaje ascendente de ascenso a los cielos. Este es el camino de
ascenso al padre. Por lo tanto, dijo el profeta (Sal 103: 1-5):
"Praise the lord, O my soul, and, all that is within me, (praise) his holy name. My soul, praise
God, who forgave all your sins, who healed all your sicknesses, who ransomed your life from
death, who crowned you with mercy, who satisfies your longing with good things. Your youth will
be renewed like an eagle's."

"Alabado sea el Seor, alma ma, y, todo lo que est dentro de m, (alaba) su
santo nombre. Mi alma, alaba a Dios, que perdon todos sus pecados, que la
san de todas sus enfermedades, que ha redimido su vida de la muerte, quien
la coron con tu misericordia y quien satisfizo su anhelo de cosas buenas. Su
juventud se renovar como la de un guila".
Then when she becomes young again, she will ascend, praising the father and her brother, by
whom she was rescued. Thus it is by being born again that the soul will be saved. And this is
due not to rote phrases or to professional skills or to book learning. Rather it is the grace of the
[...], it is the gift of the [...]. For such is this heavenly thing. Therefore the savior cries out (Jn
6:44), "No one can come to me unless my Father draws him and brings him to me; and I myself
will raise him up on the last day."

Luego, cuando ella se convierte en joven otra vez, ella asciende, alabando al
padre y su hermano, por quienes ella fue rescatada. As est por nacer de
nuevo que el alma ser salvada. Y esto no se debe a frases mecnicas o
habilidades profesionales o por enseanzas de libros. Ms bien es la gracia de
la [...], es el don de la [...]. Pues tal es esta cosa celestial. Por lo tanto el
salvador clama (Jn 6:44), "Nadie puede venir a m si mi Padre no lo atrae y lo
lleva a m, y yo mismo lo resucitar a el en el ltimo da."
It is therefore fitting to pray to the father and to call on him with all our soul - not externally with
the lips, but with the spirit, which is inward, which came forth from the depth - sighing; repenting
for the life we lived; confessing our sins; perceiving the empty deception we were in, and the
empty zeal; weeping over how we were in darkness and in the wave; mourning for ourselves,
that he might have pity on us; hating ourselves for how we are now.

Por lo tanto, es apropiado orar al padre y llamarlo a l con toda nuestra alma no externamente con los labios, sino con el espritu, que est adentro, que
sali de la profundidad - suspirando; arrepentido de la vida que vivimos;
confesando nuestros pecados; percibiendo el engao vaco que estbamos, y el
celo vaco; llorando sobre cmo estbamos en la oscuridad y en la ola; de luto
por nosotros mismos, para que tuviera piedad de nosotros; odiandonos a
nosotros mismos por cmo nosotros estamos ahora.
Again the savior said (cf Mt 5:4, Lk 6:12): "Blessed are those who mourn, for it is they who will
be pitied; blessed, those who are hungry, for it is they who will be filled."

Una vez ms el Salvador dijo (cf Mt 5, 4, Lc 6:12): ". Bienaventurados los que
lloran, porque son ellos los que sern compadecidos; bienaventurados, los que
tienen hambre, porque son ellos los que se saciarn"
Again he said (cf. Lk 14:26), "If one does not hate his soul he cannot follow me." For the
beginning of salvation is repentance. Therefore (cf. Acts 13:24), "Before Christ`s appearance
came John, preaching the baptism of repentance."

Una vez ms dijo (cf. Lc 14,26), "Si uno no aborrece a su alma el no me


puede seguir." Pues el comienzo de la salvacin es el arrepentimiento. Por lo
tanto (ver Hechos 13:24), "Antes de la aparicin de Cristo vino Juan,
predicando el bautismo del arrepentimiento."
And repentance takes place in distress and grief. But the father is good and loves humanity, and
he hears the soul that calls upon him and sends it the light of salvation. Therefore he said
through the spirit to the prophet (cf. 1 Cl 8:3), "Say to the children of my people, 'If your sins
extend from earth to heaven, and if they become red like scarlet and blacker than sackcloth,
and if you return to me with all your soul and say to me 'my Father!', I will heed you as a holy
people.'"

Y el arrepentimiento se lleva a cabo en la angustia y el dolor. Pero el padre es


bueno y ama a la humanidad, y oye el alma que hace un llamado a l y enva a
la luz de la salvacin. Por lo tanto, dijo a travs del espritu del profeta (cf. 1
Cl 8: 3), "Habla a los hijos de mi pueblo:" Si vuestros pecados se extienden
desde la tierra al cielo, y si ellos se ponen rojos como la grana y mas negro
que el cilicio, y si vuelve a m con toda su alma y me dicen: "Padre mo!", le
atender como un pueblo santo.
Again another place (Is 30:15), "Thus says the lord, the holy one of Israel: "If you return and
sigh, then you will be saved and will know where you were when you trusted in what is empty."

De nuevo en otro lugar (Is 30:15), "As dice el Seor, el Santo de Israel:". Si
vuelves y suspiras, entonces sers salvo y sabrs dnde tu estabas cuando tu
confiaste en lo que est vaco"
Again he said in another place (Is 30:19-20), "Jerusalem wept much, saying, 'Have pity on me.'
He will have pity on the sound of your weeping. And when he saw, he heeded you. And the lord
will give you bread of affliction and water of oppression. From now on, those who deceive will
not approach you again. Your eyes will see those who are deceiving you."

Una vez ms, dijo en otro lugar (Is 30, 19-20), "Jerusaln llor mucho,
diciendo: Ten piedad de m. l tendr piedad en el sonido de su llanto. Y
cuando l vio, el te hizo caso. Y el Seor te dar pan de afliccin y agua de
opresin. A partir de ahora, los que engaan no se acercarn a ti de nuevo. Tus
ojos vern a los que te estn engaando".
Therefore it is fitting to pray to God night and day, spreading out our hands towards him as do
people sailing in the middle of the sea: they pray to God with all their heart without hypocrisy.
For those who pray hypocritically deceive only themselves. Indeed, it is in order that he might
know who is worthy of salvation that God examines the inward parts and searches the bottom of
the heart. For no one is worthy of salvation who still loves the place of deception.

Por lo tanto es apropiado orar a Dios noche y da, extendiendo nuestras manos
hacia l como lo hacen las personas navegando en el medio del mar: ellos oran
a Dios con todo su corazn sin hipocresa. Pues aquellos que oran
hipcritamente no solo se engaan a s mismos. De hecho, es con el fin de que
el pueda saber quin es digno de la salvacin que Dios examina las entraas y
busca en el fondo del corazn. Pues nadie es digno de la salvacin quien
todava le encanta el lugar del engao.
Therefore it is written in the poet (Homer, Odyssey 1.48-1.59), "Odysseus sat on the island
weeping and grieving and turning his face from the words of Calypso and from her tricks,
longing to see his village and smoke coming forth from it. And had he not received help from
heaven, he would not have been able to return to his village."

Por lo tanto, est escrito en el poeta (Homero, Odisea 1,48-1,59), "Ulises se


sent en la isla llorando y afligido y volviendo la cara de las palabras del
Calypso y de sus trucos, anhelando de ver a su pueblo y el humo que sale de el
. Y de no haber recibido ayuda del cielo, no habra sido capaz de regresar a su
pueblo".
Again Helen <...> saying (Odyssey 4.260-261), "My heart turned itself from me. It is to my
house that I want to return."

Nuevamente Helena <...> diciendo (Odyssey 4,260-261), "Mi corazn volvi


en s de m. Es a mi casa que quiero volver."
For she sighed, saying (Odyssey 4.261-4.264), "It is Aphrodite who deceived me and brought
me out of my village. My only daughter I left behind me, and my good, understanding,
handsome husband."

Pues ella suspir, diciendo (Odyssey 4,261-4,264), "Es Afrodita quien me


enga y me sac de mi pueblo. Mi nica hija yo dej detrs de m, y mi buen,
comprensivo, apuesto marido."
For when the soul leaves her perfect husband because of the treachery of Aphrodite, who exists
here in the act of begetting, then she will suffer harm. But if she sighs and repents, she will be
restored to her house.

Porque cuando el alma abandona su perfecto marido a causa de la traicin de


Afrodita, quien existe aqu en el acto de la procreacin, entonces ella va a
sufrir dao. Pero si ella suspira y se arrepiente, ella ser restaurada a su casa.
Certainly Israel would not have been visited in the first place, to be brought out of the land of
Egypt, out of the house of bondage, if it had not sighed to God and wept for the oppression of its
labors.

Ciertamente, Israel no habra sido visitado en primer lugar, para ser sacado de
la tierra de Egipto, fuera de la casa de servidumbre, si no ellos no hubieran
suspirado a Dios y llorado por la opresin de sus labores.

Again it is written in the Psalms (6:6-9), "I was greatly troubled in my groaning. I will bathe my
bed and my cover each night with my tears. I have become old in the midst of all my enemies.
Depart from me, all you who work at lawlessness, for behold the lord has heard the cry of my
weeping and the lord has heard my prayer."

Tambin est escrito en los Salmos (6: 6-9), "Yo estaba muy preocupada en mi
gemido. Voy a baar mi cama y mi cubierta cada noche con mis lgrimas.Me
he hecho viejo en medio de todos mis enemigos... Apartaos de m, todos los
que trabajan en la ilegalidad, porque he aqu, el Seor ha escuchado el grito de
mi llanto y el Seor ha escuchado mi oracin".
If we repent, truly God will heed us, he who is long suffering and abundantly merciful, to whom
is the glory for ever and ever. Amen!

Si nos arrepentimos, verdaderamente Dios nos hace caso, el quien es largo


sufriendo y abundantemente misericordioso, para quien es la gloria por los
siglos de los siglos. Amn!

The Nag Hammadi Library

The Book of Thomas the Contender


Translated by John D. Turner
The secret words that the savior spoke to Judas Thomas which I, even I, Mathaias, wrote down,
while I was walking, listening to them speak with one another.

El Libro de Toms el Contendiente


Traducido al espaol por Jorge Leiva

Las palabras secretas que el Salvador habl a Judas Toms que yo,incluso yo,
Mathaias, anot, mientras caminaba, escuchndolos hablar unos con otros.
The savior said, "Brother Thomas while you have time in the world, listen to me, and I will reveal
to you the things you have pondered in your mind.

El Salvador dijo: "Hermano Thomas mientras tienes tiempo en el mundo,


escuchame, y te voy a revelar a ti las cosas que has reflexionado en yu mente.
"Now, since it has been said that you are my twin and true companion, examine yourself, and
learn who you are, in what way you exist, and how you will come to be. Since you will be called
my brother, it is not fitting that you be ignorant of yourself. And I know that you have understood,
because you had already understood that I am the knowledge of the truth. So while you
accompany me, although you are uncomprehending, you have (in fact) already come to know,

and you will be called 'the one who knows himself'. For he who has not known himself has
known nothing, but he who has known himself has at the same time already achieved
knowledge about the depth of the all. So then, you, my brother Thomas, have beheld what is
obscure to men, that is, what they ignorantly stumble against."

"Ahora, ya que se ha dicho que tu eres mi gemelo y compaero fiel,


examinate a ti mismo, y aprender quien eres, de qu manera usted existe, y
cmo vas a llegar a ser. Ya que tu sers llamado mi hermano, y no encaja que
seas ignorante de t mismo. Y yo s que tu has entendido, porque tu ya has
comprendido que yo soy el conocimiento de la verdad. As que mientras me
acompaas, aunque tu ests sin comprender, tu tienes (de hecho) ya venir a
saber, y se te llamar "el que se conoce a s mismo '. Porque el que no se ha
conocido a s mismo no se ha sabido nada, pero el que ha conocido a s mismo
ha en el mismo tiempo alcanzado el conocimiento acerca de la profundidad
del todo. As que entonces , usted, mi hermano Toms, has visto lo que es
oscuro para los hombres, es decir, contra lo que ignorantemente tropiezan".
Now Thomas said to the lord, "Therefore I beg you to tell me what I ask you before your
ascension, and when I hear from you about the hidden things, then I can speak about them. And
it is obvious to me that the truth is difficult to perform before men."

Ahora Thomas dijo al Seor: "Por eso te pido que me digas lo que te pregunto
antes de tu ascensin, y cuando oigo de ti acerca de las cosas ocultas, entonces
puedo hablar de ellas. Y es obvio que la verdad es difcil llevar a cabo delante
de los hombres ".
The savior answered, saying, "If the things that are visible to you are obscure to you, how can
you hear about the things that are not visible? If the deeds of the truth that are visible in the
world are difficult for you to perform, how indeed, then, shall you perform those that pertain to
the exalted height and to the pleroma which are not visible? And how shall you be called
'laborers'? In this respect you are apprentices, and have not yet received the height of
perfection."

El Salvador respondi, diciendo: "Si las cosas que son visibles para ti son
oscuras para ti, cmo puedes enterarte de las cosas que no son visibles? Si las
obras de la verdad que son visibles en el mundo son difciles, para ti, de llevar
a cabo , cmo de hecho, pues, seris capaz de realizar las que pertenecen a la
altura del exaltado y al pleroma que no son visibles? Y cmo te llamarn
'obreros'? En este sentido son aprendices, y todava no ha recibido la altura de
la perfeccin ".
Now Thomas answered and said to the savior, "Tell us about these things that you say are not
visible, but are hidden from us."

Ahora Toms respondi y le dijo al salvador, "Cuntanos acerca de estas cosas


que tu dices no son visibles, pero se ocultan de nosotros."
The savior said, "All bodies [...] the beasts are begotten [...] it is evident like [...] this, too, those
that are above [...] things that are visible, but they are visible in their own root, and it is their fruit
that nourishes them. But these visible bodies survive by devouring creatures similar to them

with the result that the bodies change. Now that which changes will decay and perish, and has
no hope of life from then on, since that body is bestial. So just as the body of the beasts
perishes, so also will these formations perish. Do they not derive from intercourse like that of the
beasts? If it, too derives from intercourse, how will it beget anything different from beasts? So,
therefore, you are babes until you become perfect."

El Salvador dijo: "Todos los cuerpos [...] las bestias son engendrados [...] es
evidente como [...] esto, tambin, los que estn arriba [...] las cosas que son
visibles, pero son visibles en su propia raz, y es el fruto que los nutre. Pero
estos cuerpos visibles sobreviven al devorar criaturas similares a ellos con el
resultado de que los cuerpos cambian. Ahora lo que cambia decaer y
perecer, y no tiene ninguna esperanza de vida a partir de entonces, ya que el
cuerpo es bestial. As como el cuerpo de las bestias perece, as tambin
perecern estas formaciones. Es que no se derivan de las relaciones sexuales
como la de las bestias? Si, tambin se deriva de la relacin sexual, cmo se
engendrar algo diferente de las bestias? As que, por lo tanto, son bebes hasta
que lleguen a ser perfectos. "
And Thomas answered, "Therefore I say to you, lord, that those who speak about things that are
invisible and difficult to explain are like those who shoot their arrows at a target at night. To be
sure, they shoot their arrows as anyone would - since they shoot at the target - but it is not
visible. Yet when the light comes forth and hides the darkness, then the work of each will
appear. And you, our light, enlighten, O lord."

Entonces Toms respondi: "Por tanto os digo, seor, que los que hablan de
cosas que son invisibles y difciles de explicar son como los que disparar sus
flechas a un blanco en la noche. Para estar seguros, ellos disparan sus flechas
como cualquiera lo hara - ya que disparan al blanco -.. pero no es visible. Sin
embargo, cuando la luz viene y oculta la oscuridad, entonces aparecer el
trabajo de cada uno. Y tu, nuestra luz, ilumina, Oh Seor ".
Jesus said, "It is in light that light exists."

Jess dijo, Es en la Luz que la Luz xiste


Thomas, spoke, saying, "Lord, why does this visible light that shines on behalf of men rise and
set?"

Thomas, habl, diciendo: "Seor, por qu esta luz visible que brilla en
nombre de los hombres asciende y decae?"
The savior said, "O blessed Thomas, of course this visible light shines on your behalf - not in
order that you remain here, but rather that you might come forth - and whenever all the elect
abandon bestiality, then this light will withdraw up to its essence, and its essence will welcome
it, since it is a good servant."

El Salvador dijo: "Oh bendito Thomas, por supuesto, esta luz visible brilla en
su nombre - no para que te quedes aqu, sino que tu puedas venir - y siempre
que todos los elegidos abandonen la bestialidad, a continuacin, esta luz se

retirar hasta su esencia, y su esencia le da la bienvenida, ya que es un buen


siervo ".
Then the savior continued and said, "O unsearchable love of the light! O bitterness of the fire
that blazes in the bodies of men and in their marrow, kindling in them night and day, and burning
the limbs of men and making their minds become drunk and their souls become deranged [...]
them within males and females [...] night and moving them, [...] secretly and visibly. For the
males move [...] upon the females and the females upon the males. Therefore it is said,
"Everyone who seeks the truth from true wisdom will make himself wings so as to fly, fleeing the
lust that scorches the spirits of men." And he will make himself wings to flee every visible spirit."

Entonces el salvador continu y dijo: "Oh amor inescrutable de la luz! O


amargura del fuego que arde en los cuerpos de los hombres y en su tutano,
ardiendo en ellos noche y da, y quema las extremidades de los hombres y
hace que sus mentes se vuelvan borracho y sus almas desquiciadas [...] dentro
de hombres y mujeres [...] en la noche y moviendolos, [...] en secreto y
visiblemente. Porque los hombres se mueven [...] en las hembras y las
hembras en los hombres. Por eso se dice: "Todo el que busca la verdad de la
verdadera sabidura har el mismo alas como para volar, huyendo de la lujuria
que abrasa los espritus de los hombres." Y l se dar alas para huir de todo
espritu visible. "
And Thomas answered, saying, "Lord, this is exactly what I am asking you about, since I have
understood that you are the one who is beneficial to us, as you say."

Entonces Toms respondi, diciendo: "Seor, esto es exactamente lo que te


estoy preguntando, ya que he entendido que Tu eres el que es beneficioso para
nosotros, como Tu dices."
Again the savior answered and said, "Therefore it is necessary for us to speak to you, since this
is the doctrine of the perfect. If, now, you desire to become perfect, you shall observe these
things; if not, your name is 'Ignorant', since it is impossible for an intelligent man to dwell with a
fool, for the intelligent man is perfect in all wisdom. To the fool, however, the good and bad are
the same - indeed the wise man will be nourished by the truth and (Ps. 1:3) "will be like a tree
growing by the meandering stream" - seeing that there are some who, although having wings,
rush upon the visible things, things that are far from the truth. For that which guides them, the
fire, will give them an illusion of truth, and will shine on them with a perishable beauty, and it will
imprison them in a dark sweetness and captivate them with fragrant pleasure. And it will blind
them with insatiable lust and burn their souls and become for them like a stake stuck in their
heart which they can never dislodge. And like a bit in the mouth, it leads them according to its
own desire. And it has fettered them with its chains and bound all their limbs with the bitterness
of the bondage of lust for those visible things that will decay and change and swerve by
impulse. They have always been attracted downwards; as they are killed, they are assimilated
to all the beasts of the perishable realm."

Una vez ms el Salvador respondi y dijo: "Por eso es necesario hablarles a


uds., ya que esta es la doctrina de la perfeccin. Si, ahora, tu deseas llegar a
ser perfecto, pues, observaris estas cosas; si no, tu nombre es 'ignorante', ya
que es imposible que un hombre inteligente, habitar con un tonto, porque el
hombre inteligente es perfecto en toda sabidura.Para el tonto, sin embargo, lo
bueno y lo malo son lo mismo -. de hecho, el hombre sabio se nutre de la

verdad y (Sal. 1: 3) "sern como un rbol que crece por el serpenteante


arroyo" - viendo que hay algunos que, a pesar de que tienen alas, corren en
pos las cosas visibles, cosas que estn lejos de la verdad.Por esto. quieneslos
guin a ellos, el fuego les dar una ilusin de verdad, y brillar sobre ellos con
una belleza perecedera, y se encarcelarn en una oscura dulzura y se
cautivarn ellos con fragante placer. Y les cegar con lujuria insaciable y
quemarn sus almas y sern para ellos como una estaca atrapada en su
corazn, las que ellos nunca pueden desalojar. Y al igual que un poco en la
boca, se les lleva de acuerdo a su propio deseo. Y se les ha encadenado con
sus cadenas y atado todos sus miembros con la amargura de la esclavitud de la
lujuria por esas cosas visibles que se descompopnen y el cambio y se
desviarn por el impulso. Ellos siempre han sido atrados hacia abajo; as ellos
son asesinados, son asimilados a todas las bestias del reino perecedero ".
Thomas answered and said, "It is obvious and has been said, 'Many are [...] those who do not
know [...] soul.'"

Toms respondi y le dijo: "Es obvio y ha sido dicho:" Muchos son [...]
aquellos que no conocen[...]el alma.'"
And the savior answered, saying, "Blessed is the wise man who sought after the truth, and
when he found it, he rested upon it forever and was unafraid of those who wanted to disturb
him."

Y el Salvador respondi, diciendo: "Bendito es el hombre sabio que busc


despus la verdad, y cuando la encontr, descans sobre ella para siempre y
no tuvo miedo de los que queran molestarlo."
Thomas answered and said, "It is beneficial for us, lord, to rest among our own?"

Toms respondi y le dijo: "Es beneficioso para nosotros, Seor, descansar


entre nosotros?"
The savior said, "Yes, it is useful. And it is good for you, since things visible among men will
dissolve - for the vessel of their flesh will dissolve, and when it is brought to naught it will come
to be among visible things, among things that are seen. And then the fire which they see gives
them pain on account of love for the faith they formerly possessed. They will be gathered back
to that which is visible. Moreover, those who have sight among things that are not visible,
without the first love they will perish in the concern for this life and the scorching of the fire. Only
a little while longer, and that which is visible will dissolve; then shapeless shades will emerge,
and in the midst of tombs they will forever dwell upon the corpses in pain and corruption of
soul."

El Salvador dijo: "S, es til y es bueno para ustedes, ya que las cosas visibles
entre los hombres se disolvern -. porque el envase de su carne se disolver, y
cuando llegue a la nada vendr a estar entre las cosas visibles , entre las cosas
que se ven. Y luego el fuego que ven les da dolor a causa del amor por la fe
que anteriormente posean. Ellos se reunirn de nuevo a lo que es visible. Por
otra parte, aquellos que tienen la vista entre las cosas que no son visible, sin el

primer amor ellos perecern en la preocupacin por esta vida y el fuego


abrasador.Slo un poco ms de tiempo, y lo que es visible se disolver;.
entonces sombras sin forma surgirn, y en medio de las tumbas ellos por
siempres morarn sobre los cadveres en el dolor y la corrupcin del alma ".
Thomas answered and said, "What have we to say in the face of these things? What shall we
say to blind men? What doctrine should we express to these miserable mortals who say, "We
came to do good and not curse," and yet claim, "Had we not been begotten in the flesh, we
would not have known iniquity"?"

Toms respondi y le dijo: "Qu tenemos que decir encarando estas cosas?
Qu diremos a los hombres ciegos? Qu doctrina debemos expresar a estos
miserables mortales que dicen:" Hemos venido a hacer el bien y no a maldecir
", y sin embargo, reclaman, "si no hubiramos estado engendrado en la carne,
no habramos conocido iniquidad"? "
The savior said, "Truly, as for those, do not esteem them as men, but regard them as beasts, for
just as beasts devour one another, so also men of this sort devour one another. On the contrary,
they are deprived of the kingdom since they love the sweetness of the fire and are servants of
death and rush to the works of corruption. They fulfill the lust of their fathers. They will be thrown
down to the abyss and be afflicted by the torment of the bitterness of their evil nature. For they
will be scourged so as to make them rush backwards, whither they do not know, and they will
recede from their limbs not patiently, but with despair. And they rejoice over [...] madness and
derangement [...] They pursue this derangement without realizing their madness, thinking that
they are wise. They [...] their body [...] Their mind is directed to their own selves, for their
thought is occupied with their deeds. But it is the fire that will burn them."

El Salvador dijo: "En verdad, as para aquellos que, no se tengan aprecio


como hombres, sino que se consideren como bestias, porque as como las
bestias se devoran unas a otras, as tambin los hombres de esta clase se
devoran unos a otros. Por el contrario, se les priva del reino, ya que les
encanta la dulzura del fuego y son siervos de la muerte y corren por las obras
de la corrupcin. Ellos cumplen los deseos de sus padres. Ellos sern
arrojados hacia el abismo y sern afectados por el tormento de la amargura de
su naturaleza del mal. Porque ellos sern azotados con el fin de hacerlos correr
hacia atrs, a donde ellos no saben, y van a alejarse de sus extremidades no
con paciencia, sino con desesperacin. Y ellos se regocijarn sobre [...] la
locura y la enajenacin [. ..] Ellos persiguen este trastorno sin darse cuenta de
su locura, pensando que son sabios. Ellos [...] su cuerpo [...] Su mente se
dirige sobre s mismos, porque su pensamiento est ocupado con sus obras.
Pero es el fuego que los quemar a ellos ".
And Thomas answered and said, "Lord, what will the one thrown down to them do? For I am
most anxious about them; many are those who fight them."

Entonces Toms respondi y le dijo: "Seor, cul ser el arrojado por lo que
ellos hacen? Porque yo estoy ms preocupados por ellos, Muchos son los que
ellos luchan."
The savior answered and said, "What is your own opinion?"

El Salvador respondi, dijo: "Cul es su opinin?"


Judas - the one called Thomas - said, "It is you, lord, whom it befits to speak, and me to listen."

Judas - el llamado Thomas - dijo, "Eres usted, Seor, de quien es propio


hablar, y yo escuchar."
The savior replied, "Listen to what I am going to tell you and believe in the truth. That which
sows and that which is sown will dissolve in the fire - within the fire and the water - and they will
hide in tombs of darkness. And after a long time they shall show forth the fruit of the evil trees,
being punished, being slain in the mouth of beasts and men at the instigation of the rains and
winds and air and the light that shines above."

El Salvador respondi: "Escucha lo que voy a decirte y cree en la verdad.Esto


que se siembra y esto que se disemina se disolver en el fuego -. en el fuego y
el agua - y se esconder en las tumbas de las tinieblas. Y despus de mucho
tiempo debern mostrar el fruto de los rboles del mal, siendo castigados,
siendo asesinados en la boca de los animales y de los hombres en la
instigacin de las lluvias y de los vientos y el aire y la luz que brilla por
encima ".
Thomas replied, "You have certainly persuaded us, lord. We realize in our heart, and it is
obvious, that this is so, and that your word is sufficient. But these words that you speak to us
are ridiculous and contemptible to the world since they are misunderstood. So how can we go
preach them, since we are not esteemed in the world?"

Thomas respondi: "Por supuesto que nos has persuadido, Seor. Nos damos
cuenta en nuestro corazn, y es obvio que esto es as, y que tu palabra es
suficiente. Pero estas palabras que t hablas a nosotros son ridculas y
despreciables para el mundo, ya que entienden mal. Entonces, cmo
podemos ir a predicarles, ya que no somos estimados en el mundo? "
The savior answered and said, "Truly I tell you that he who will listen to your word and turn away
his face or sneer at it or smirk at these things, truly I tell you that he will be handed over to the
ruler above who rules over all the powers as their king, and he will turn that one around and cast
him from heaven down to the abyss, and he will be imprisoned in a narrow dark place.
Moreover, he can neither turn nor move on account of the great depth of Tartaros and the heavy
bitterness of Hades that is steadfast [...] them to it [...] they will not forgive [...] pursue you. They
will hand [...] over to [...] angel Tartarouchos [...] fire pursuing them [...] fiery scourges that cast a
shower of sparks into the face of the one who is pursued. If he flees westward, he finds the fire.
If he turns southward, he finds it there as well. If he turns northward, the threat of seething fire
meets him again. Nor does he find the way to the east so as to flee there and be saved, for he
did not find it in the day he was in the body, so that he might find it in the day of judgment."

El Salvador respondi y dijo: "En verdad os digo que el que va a escuchar su


palabra y apartan su cara o la despreciano o sonrien por estas cosas, en verdad
os digo que va a ser entregado al gobernador de arriba que gobierna sobre
todos los poderes como su rey, y el se volver este uno alrededor, y lo echar
del cielo hasta el abismo, y ser encarcelado en un lugar estrecho y oscuro.
Por otra parte, no puede ni girar ni moverse a causa de la gran profundidad de
Trtaro y la pesada amargura del Hades que es firme [...] para ellos [...] que no

van a perdonar [...]y que te perseguirn. Ellos entregarn [...] a [... ] angel
Tartarouchos [...] el fuego los perseguir [...] flagelos ardientes que arrojan
una lluvia de chispas en la cara de la persona que se persigue. Si l huye hacia
el oeste, se encuentra el fuego. Si se vuelve hacia el sur, lo encuentra all
tambin. Si se vuelve hacia el norte, la amenaza del fuego hirviente se
encuentra con l otra vez. Tampoco encuentra el camino hacia el este con el
fin de huir de all y ser salvo, porque l no lo encontr en el da que estaba en
el cuerpo, por lo que podra encontrarlo en el da del juicio ".
Then the savior continued, saying, "Woe to you, godless ones, who have no hope, who rely on
things that will not happen!

Entonces el Salvador continu diciendo: "Ay de vosotros, los impos, que no


tienen esperanza, que confan en las cosas que no sucedern!
"Woe to you who hope in the flesh and in the prison that will perish! How long will you be
oblivious? And how long will you suppose that the imperishables will perish too? Your hope is
set upon the world, and your god is this life! You are corrupting your souls!

"Ay de vosotros los que esperis en la carne y en la prisin que perecer!


Cunto tiempo estars distraido? Y cunto tiempo supones que los
imperecederos perecern tambin? Su esperanza est puesta sobre el mundo, y
su dios es esta vida! Tu ests corrompiendo a sus almas!
"Woe to you within the fire that burns in you, for it is insatiable!

"Ay de vosotros en que el fuego arde en ti, porque es insaciable!


"Woe to you because of the wheel that turns in your minds!

"Ay de vosotros por causa de la rueda que gira en sus mentes!


"Woe to you within the grip of the burning that is in you, for it will devour your flesh openly and
rend your souls secretly, and prepare you for your companions!

"Ay de ustedes que estn dentro de las garras de lo que quema que hay en ti,
porque devorar vuestra carne abierta y desgarrar sus almas en secreto, y
preparate para tus compaeros!
"Woe to you, captives, for you are bound in caverns! You laugh! In mad laughter you rejoice!
You neither realize your perdition, nor do you reflect on your circumstances, nor have you
understood that you dwell in darkness and death! On the contrary, you are drunk with the fire
and full of bitterness. Your mind is deranged on account of the burning that is in you, and sweet
to you are the poison and the blows of your enemies! And the darkness rose for you like the
light, for you surrendered your freedom for servitude! You darkened your hearts and
surrendered your thoughts to folly, and you filled your thoughts with the smoke of the fire that is
in you! And your light has hidden in the cloud of [...] and the garment that is put upon you, you
[...]. And you were seized by the hope that does not exist. And whom is it you have believed? Do
you not know that you all dwell among those who that [...] you as though you [...]. You baptized
your souls in the water of darkness ! You walked by your own whims!

"Ay de vosotros, los cautivos, que estn atados en cavernas! Tu te ries! En la


risa loca os alegris! No te das cuenta de tu perdicin, ni qu reflexionar en
tus circunstancias, ni habis entendido que tu vives en tinieblas y la muerte!
En lo contrario, ests borracho con el fuego y lleno de amargura. Tu mente
est trastornada a causa del fuego que hay en vosotros, y dulce para ti es el
veneno y los golpes de tus enemigos! Y la oscuridad sube para ti como la luz,
porque entregaste tu libertad a la servidumbre! Uds. oscurecieron vuestros
corazones y vuestros pensamientos los rindieron a la locura, y que llenaron
sus pensamientos con el humo del fuego que hay en ti! Y tu luz se ha
escondido en la nube de [... ] y la prenda que se pone sobre ti,sobre ti [...]. Y
usted fueron incautados por la esperanza de que no existe. Y quien es en lo
que habis credo? O no sabis que todos habitan en medio de aquellos que
[...] usted como si usted [...]. Ustedes bautizaron sus almas en el agua de la
oscuridad! Ustedes caminaron por sus propios caprichos!
"Woe to you who dwell in error, heedless that the light of the sun which judges and looks down
upon the all will circle around all things so as to enslave the enemies. You do not even notice
the moon, how by night and day it looks down, looking at the bodies of your slaughters!

"Ay de vosotros los que habitan en el error, haciendo caso omiso de que la luz
del sol que juzga y mira hacia el todo orbitar alrededor de todas las cosas a
fin de esclavizar a los enemigos. Ustedes ni siquiera notaron la luna, cmo de
noche y de da, mira hacia abajo, buscando los cuerpos de sus matanzas!
"Woe to you who love intimacy with womankind and polluted intercourse with them! Woe to you
in the grip of the powers of your body, for they will afflict you! Woe to you in the grip of the forces
of the evil demons! Woe to you who beguile your limbs with fire! Who is it that will rain a
refreshing dew on you to extinguish the mass of fire from you along with your burning? Who is it
that will cause the sun to shine upon you to disperse the darkness in you and hide the darkness
and polluted water?

"Ay de ustedes que aman la intimidad con la mujer y las relaciones sexuales
contaminados con ellos! Ay de vosotros en las garras de los poderes de su
cuerpo, porque los afligirn a ustedes! Ay de vosotros en las garras de las
fuerzas de los demonios del mal! Ay de ustedes que engaan a sus miembros
con el fuego! Quin es el que va a llover un roco refrescante en ustedes para
extinguir la masa de fuego de ustedes junto con sus ardientes? Quin es el que
har que el sol brille sobre vosotros para dispersar la oscuridad en ustedes y
ocultar la oscuridad y el agua contaminada?
"The sun and the moon will give a fragrance to you together with the air and the spirit and the
earth and the water. For if the sun does not shine upon these bodies, they will wither and perish
just like weeds or grass. If the sun shines on them, they prevail and choke the grapevine; but if
the grapevine prevails and shades those weeds and all the other brush growing alongside, and
spreads and flourishes, it alone inherits the land in which it grows; and every place it has
shaded it dominates. And when it grows up, it dominates all the land and is bountiful for its
master, and it pleases him even more, for he would have suffered great pains on account of
these plants until he uprooted them. But the grapevine alone removed them and choked them,
and they died and became like the soil."

"El sol y la luna les darn una fragancia a ustedes junto con el aire y el espritu
y la tierra y el agua. Porque si el sol no brilla sobre estos cuerpos, se
marchitarn y perecern como malezas o hierba. Si el sol brilla sobre ellos,
prevalece y sofoca la vid; pero si la vid prevalece y da sombra a esas malas
hierbas y todos los dems arbustos creciendo juntos, y los diseminan y
florecen, solo hereda la tierra en la que crece, y cada lugar que se ha
sombreado se domina. Y cuando crezca, domina toda la tierra y es abundante
para su amo, y le agrada an ms, porque l habra sufrido grandes dolores a
causa de estas plantas hasta que el las desarraig. Pero la vid solo los elimina
ellos y los ahoga, y mueren y quedan como el suelo. "
Then Jesus continued and said to them, "Woe to you, for you did not receive the doctrine, and
those who are [...] will labor at preaching [...]. And you are rushing into [...] will send them down
[...] you kill them daily in order that they might rise from death.

Entonces Jess continu y les dijo: "Ay de vosotros, porque no recibieron la


doctrina, y los que estn [...] trabajarn en la predicacin [...]. Y tu ests
corriendo adentro [...] enviarn hacia abajo [...] tu los matars diariamente con
el fin de que pudieran resucitar de la muerte.
"Blessed are you who have prior knowledge of the stumbling blocks and who flee alien things.

"Bienaventurados los que tienen conocimiento previo de los escollos y que


huyen de las cosas extraas"
"Blessed are you who are reviled and not esteemed on account of the love their lord has for
them.

"Bienaventurados los que son injuriados y no estimados a causa del amor que
su Seor tiene para ellos.
"Blessed are you who weep and are oppressed by those without hope, for you will be released
from every bondage.

"Bienaventurados los que lloran y son oprimidos por aquellos sin esperanza,
porque ustedes sern liberado de toda esclavitud.
"Watch and pray that you not come to be in the flesh, but rather that you come forth from the
bondage of the bitterness of this life. And as you pray, you will find rest, for you have left behind
the suffering and the disgrace. For when you come forth from the sufferings and passions of the
body, you will receive rest from the good one, and you will reign with the king, you joined with
him and he with you, from now on, for ever and ever, Amen."

"Velad y orad para que no os dejes estar en la carne, sino que ustedes hayan
salido de la esclavitud de la amargura de esta vida. Y al orar, encontrars el
descanso, porque has dejado atrs el sufrimiento y la desgracia . Porque
cuando ustedes hayan salido de los sufrimientos y pasiones del cuerpo,
ustedes recibirn descanso del buen Uno, y ustedes reinarn con el rey, se

unirn con l y l con ustedes, a partir de ahora, por los siglos de los siglos,
Amn ".
Codex III
1. The Apocryphon of John* (short version, used in long version translation above)

The Nag Hammadi Library

The Gospel of the Egyptians


El Evangelio de los Egipcios
Translated by Alexander Bohlig and Frederik Wisse
The holy book of the Egyptians about the great invisible Spirit, the Father whose name cannot
be uttered, he who came forth from the heights of the perfection, the light of the light of the
aeons of light, the light of the silence of the providence <and> the Father of the silence, the light
of the word and the truth, the light of the incorruptions, the infinite light, the radiance from the
aeons of light of the unrevealable, unmarked, ageless, unproclaimable Father, the aeon of the
aeons, Autogenes, self-begotten, self-producing, alien, the really true aeon.

El Evangelio de los Egipcios


Translated by Alexander Bohlig and Frederik Wisse

El libro sagrado de los egipcios sobre el gran Espritu invisible, el Padre cuyo
nombre no puede ser pronunciado, l que ha salido de las alturas de la
perfeccin, la luz de la luz de los eones de luz, la luz del silencio de la
providencia <y> el Padre del silencio, la luz de la palabra y la verdad, la luz
de las incorrupciones, la luz infinita, el resplandor de los eones de luz de la,
sin marcas, sin edad, Padre no proclamado, no disponible, el en de la eones,
Autogenes, auto-engendrado, auto-producido, extranjero, el realmente
verdadera en.
Three powers came forth from him; they are the Father, the Mother, (and) the Son, from the
living silence, what came forth from the incorruptible Father. These came forth from the silence
of the unknown Father.

Tres poderes salieron de l; que son el Padre, la Madre, (y) el Hijo, desde el
silencio vivo, lo que vino del Padre incorruptible. Estos salieron desde el
silencio del Padre desconocido.
And from that place, Domedon Doxomedon came forth, the aeon of the aeons and the light of
each one of their powers. And thus the Son came forth fourth; the Mother fifth; the Father sixth.

He was [...] but unheralded; it is he who is unmarked among all the powers, the glories, and the
incorruptions.

Y desde ese lugar, Domedon Doxomedon vinieron, el en de los eones y la luz


de cada uno de sus poderes. Y as el Hijo sali cuarto; la Madre quinto; el
Padre sexto. l era [...] pero no anunciado; es l quien no es marcado entre
todos los poderes, las glorias y los incorrupciones.
From that place, the three powers came forth, the three ogdoads that the Father brings forth in
silence with his providence, from his bosom, i.e., the Father, the Mother, (and) the Son.

Desde ese lugar, los tres poderes salieron, las tres ogdoadas que el Padre da a
luz en silencio, con su providencia, de su seno, es decir, el Padre, la Madre,
(y) el Hijo.
The <first> ogdoad, because of which the thrice-male child came forth, which is the thought, and
the word, and the incorruption, and the eternal life, the will, the mind, and the foreknowledge,
the androgynous Father.

El <primera> ogdada, debido a que el nio tres veces masculino sali, que es
el pensamiento y la palabra, y la incorrupcin, y la vida eterna, la voluntad, la
mente y el conocimiento previo, el Padre andrgino.
The second ogdoad-power, the Mother, the virginal Barbelon, epititioch[...]ai, memeneaimen[...],
who presides over the heaven, karb[...], the uninterpretable power, the ineffable Mother. She
originated from herself [...]; she came forth; she agreed with the Father of the silent silence.

La segunda potencia ogdada, la Madre, la virginal Barbelon, epititioch [...]


ai, memeneaimen [...], que preside el cielo, karb [...], el poder no interpretable,
la Madre inefable. Ella se origin en s misma [...]; ella vino; ella estuvo de
acuerdo con el Padre del silencio silente.
The third ogdoad-power, the Son of the silent silence, and the crown of the silent silence, and
the glory of the Father, and the virtue of the Mother, he brings forth from the bosom the seven
powers of the great light of the seven voices. And the word is their completion.

El tercer poder ogdada, el Hijo del silencio silente, y la corona del silencio
silente, y la gloria del Padre, y la virtud de la Madre, que da a luz desde el
seno de los siete poderes de la gran luz de la siete voces. Y la palabra es su
finalizacin.
These are the three powers, the three ogdoads that the Father, through his providence, brought
forth from his bosom. He brought them forth at that place.

Estos son los tres poderes, las tres ogdoadas que el Padre, por medio de su
providencia, sac de su seno. Los sac en ese lugar.
Domedon Doxomedon came forth, the aeon of the aeons, and the throne which is in him, and
the powers which surround him, the glories and the incorruptions. The Father of the great light
who came forth from the silence, he is the great Doxomedon-aeon, in which the thrice- male
child rests. And the throne of his glory was established in it, this one on which his unrevealable

name is inscribed, on the tablet [...] one is the word, the Father of the light of everything, he who
came forth from the silence, while he rests in the silence, he whose name is in an invisible
symbol. A hidden, invisible mystery came forth:
iiiiiiiiiiiiiiiiiiiiii EEEEEEEEEEEEEEEEEEEEEE oooooooooooooooooooooo
uuuuuuuuuuuuuuuuuuuuuu eeeeeeeeeeeeeeeeeeeeee aaaaaaaaaaaaaaaaaaaaaa
OOOOOOOOOOOOOOOOOOOOOO (the 7 vowels, 22 times each).

Domedon Doxomedon vino, el en de los eones, y el trono que est en l, y


los poderes que le rodean, las glorias y los incorrupciones. El Padre de la gran
luz que vino desde el silencio, l es el gran eon-Doxomedon, en la que el hijo
varn Tres Veces descansa. Y el trono de su gloria se estableci en ello, ste es
el que inscribe su nombre no disponble, es inscrito en la tableta [...] una es la
palabra, el Padre de la luz de todo, el que sali del silencio, mientras l
descansa en el silencio, aquel cuyo nombre est en un smbolo invisible. Un
misterio, invisible escondido vino: iiiiiiiiiiiiiiiiiiiiii
EEEEEEEEEEEEEEEEEEEEEE ooOOooOOooOOooOOooOOoo
uuuuuuuuuuuuuuuuuuuuuu eeeeeeeeeeeeeeeeeeeeee aaaaaaaaaaaaaaaaaaaaaa
ooOOooOOooOOooOOooOOoo (las 7 vocales, 22 veces cada uno).
And in this way, the three powers gave praise to the great, invisible, unnameable, virginal,
uncallable Spirit, and his male virgin. They asked for a power. A silence of living silence came
forth, namely glories and incorruptions in the aeons [...] aeons, myriads added on [...], the three
males, the three male offspring, the male races ...
(IV 55, 5-7 adds: ... the glories of the Father, the glories of the great Christ, and the male
offspring, the races ...)
... filled the great Doxomedon-aeon with the power of the word of the whole pleroma.

Y de esta manera, los tres poderes dieron alabanza al gran, invisible,


innombrable, virginal, no llamado Espritu, y su virginidad masculina.
Pidieron una potencia. Un silencio de silencio vivo sali, a saber, glorias e
incorrupciones en los eones [...] eones, miradas agregadas [...], los tres
hombres, los tres hijos varones, las razas masculinas ... (IV 55, 5-7 aade: ...
las glorias del Padre, las glorias del gran Cristo, y la descendencia masculina,
las carreras ...) ... Llen el gran Doxomedon-en con el poder de la palabra de
todo el pleroma.
Then the thrice-male child of the great Christ, whom the great invisible Spirit had anointed - he
whose power was called 'Ainon' - gave praise to the great invisible Spirit and his male virgin
Yoel, and the silence of silent silence, and the greatness that [...] ineffable. [...] ineffable [...]
unanswerable and uninterpretable, the first one who has come forth, and (who is)
unproclaimable, [...] which is wonderful [...] ineffable [...], he who has all the greatnesses of
greatness of the silence at that place. The thrice-male child brought praise, and asked for a
power from the great, invisible, virginal Spirit.

Entonces el nio tres veces masculino del gran Cristo, a quien el gran Espritu
invisible haba ungido - l cuyo poder fue llamado 'Ainon' - dio alabanza al
gran Espritu invisible y su virginidad masculina Yoel, y el silencio del
silencio silente, y la grandeza que [...] inefable. [...] Inefable [...] sin respuesta
y no interpretable, el primero que ha salido, y (que es) no proclamable, [...] l
que es maravilloso [...] inefable [...], el que tiene todas las grandezas de la

grandeza del silencio en ese lugar. El hijo tres veces masculino trajo alabanza,
y pidi un poder del gran, invisible, virginal Espritu.
Then there appeared at that place [...], who [...], who sees glories [...] treasures in a [...] invisible
mysteries to [...] of the silence, who is the male virgin Youel.
Then the child of the child, Esephech, appeared.

Luego apareci en ese lugar [...], que [...], quien ve glorias [...] tesoros en un
[...] misterios invisibles a [...] del silencio, que es el masculino Youel virginal.
Entonces el hijo del hijo, Esephech, apareci.
And thus he was completed, namely, the Father, the Mother, the Son, the five seals, the
unconquerable power which is the great Christ of all the incorruptible ones. ...
... (one line unrecoverable)
... holy [...] the end, the incorruptible [...], and [...], they are powers and glories and incorruptions
[...]. They came forth ...
... (5 lines unrecoverable)
... This one brought praise to the unrevealable, hidden mystery [...] the hidden ...
... (4 lines unrecoverable)
... him in the [...], and the aeons [...] thrones, [...] and each one [...] myriads of powers without
number surround them, glories and incorruptions [...] and they [...] of the Father, and the Mother,
and the Son, and the whole pleroma, which I mentioned before, and the five seals, and the
mystery of mysteries. They appeared ...
... (3 lines unrecoverable)
... who presides over [...], and the aeons of [...] really truly [...] and the ...
... (4 lines unrecoverable)
... and the really truly eternal aeons.

Y as el fue completado, a saber, el Padre, la Madre, el Hijo, los cinco sellos,


el poder invencible que es el gran Cristo de todos los incorruptibles. ... ...
(Una lnea irrecuperable)
... Santo [...] al final, el incorruptible [...] y [...], que son poderes y glorias e
incorrupciones [...]. Ellos salieron
... ... (5 lneas irrecuperable)
... ste trajo alabanza al no revelable, misterio oculto [...] lo oculto
... ... (4 lneas irrecuperable)
... a el en los [...], y los eones [...] tronos, [...] y cada uno [...] miradas de
poderes sin nmero alrededor de ellos, glorias e incorrupciones [....... ] y ellos
[...] del Padre y la Madre, y del Hijo, y todo el pleroma, que mencion antes, y
los cinco sellos, y el misterio de los misterios. Ellos aparecieron
... ... (3 lneas irrecuperable) ... Que presiden [...], y los eones de [...] realmente
verdadero [...] y el ... ...

(4 lneas irrecuperable) ...


Y los eones realmente y verdaderamente eternos.
Then providence came forth from silence, and the living silence of the Spirit, and the Word of
the Father, and a light. She [...] the five seals which the Father brought forth from his bosom,
and she passed through all the aeons which I mentioned before. And she established thrones of
glory, and myriads of angels without number who surrounded them, powers and incorruptible
glories, who sing and give glory, all giving praise with a single voice, with one accord, with one
never-silent voice, [...] to the Father, and the Mother, and the Son [...], and all the pleromas that I
mentioned before, who is the great Christ, who is from silence, who is the incorruptible child
Telmael Telmachael Eli Eli Machar Machar Seth, the power which really truly lives, and the male
virgin who is with him, Youel, and Esephech, the holder of glory, the child of the child, and the
crown of his glory, [...] of the five seals, the pleroma that I mentioned before.

Entonces la providencia sali del silencio, y el silencio vivo del Espritu, y el


Verbo del Padre, y una luz. Ella [...] los cinco sellos que el Padre sac de su
seno, y ella pas a travs de todos los eones que mencion antes. Y ella
estableci tronos de gloria, y miradas de ngeles sin nmero que los
rodeaban, poderes y glorias incorruptibles, que cantan y dan gloria, todos
dando alabanza con una sola voz, unnimes, con una voz nunca en silencio, [..
.] al Padre, y a la Madre y al Hijo [...], y todos los pleromas que he
mencionado antes, quien es el gran Cristo, quien es desde el silencio, quien es
el hijo incorruptible Telmael Telmachael Eli Eli Machar Machar Seth, el poder
que vive realmente de verdad, y la virginidad masculina que est con l, Yoel,
y Esepheg, el titular de la gloria, el hijo del hijo, y la corona de su gloria, [...]
de los cinco sellos , el pleroma que yo mencion antes.
There, the great self-begotten living Word came forth, the true god, the unborn physis, he
whose name I shall tell, saying, [...]aia[...] thaOthOsth[...], who is the son of the great Christ,
who is the son of the ineffable silence, who came forth from the great invisible and incorruptible
Spirit. The son of the silence and silence appeared ...
... (one line unrecoverable)
... invisible [...] man and the treasures of his glory. Then he appeared in the revealed [...]. And
he established the four aeons. With a word he established them.

All, el gran auto-engendrado Palabra viva sali, el verdadero dios, la physis


no nacida, aquel cuyo nombre se lo dir, diciendo: [...] aia [...] thaOthOsth
[...], que es el hijo del gran Cristo, quien es el hijo del silencio inefable, que ha
salido del gran Espritu invisible e incorruptible. El hijo del silencio y el
silencio apareci ... ... (Una lnea irrecuperable) ... Invisible [...] el hombre y
los tesoros de su gloria. Despus apareci en el revelado [...]. Y l estableci
los cuatro eones. Con una palabra l los estableci.
He brought praise to the great, invisible, virginal Spirit, the silence of the Father, in a silence of
the living silence of silence, the place where the man rests ...
... (two lines unrecoverable)

l trajo alabanza al grande, invisible, virginal Espritu, el silencio del Padre,


en un silencio del silencio vivo del silencio, el lugar donde el hombre
descansa ...

... (Dos lneas irrecuperable)


Then there came forth at/from that place the cloud of the great light, the living power, the mother
of the holy, incorruptible ones, the great power, the Mirothoe. And she gave birth to him whose
name I name, saying, ien ien ea ea ea, three times.

Luego sali a / desde ese lugar de la nube de la gran luz, el poder viviente, la
madre de los santos, los incorruptibles, la gran potencia, la Mirothoe. Y ella
dio a luz a l cuyo nombre yo nombre, diciendo: ien ien ea ea ea, tres veces.
For this one, Adamas, is a light which radiated from the light; he is the eye of the light. For this is
the first man, he through whom and to whom everything came into being, (and) without whom
nothing came into being. The unknowable, incomprehensible Father came forth. He came down
from above for the annulment of the deficiency.

Para ste, Adamas, es una luz que irradiaba de la luz; l es el ojo de la luz.
Pues este es el primer hombre, por quien y para quien todo lleg a ser, (y) sin
los cuales nada lleg a existir. El Padre incomprensible incognoscible sali. l
vino desde arriba, para la anulacin de la deficiencia.
Then the great Logos, the divine Autogenes, and the incorruptible man Adamas mingled with
each other. A Logos of man came into being. However, the man came into being through a
word.

Entonces el gran Logos, el divino Auto Creador, y el hombre incorruptible


Adamas se mezclaban entre s. Un Logos del hombre lleg a existir. Sin
embargo, el hombre vino a ser a travs de una palabra.
He gave praise to the great, invisible, incomprehensible, virginal Spirit, and the male virgin, and
the thrice-male child, and the male virgin Youel, and Esephech, the holder of glory, the child of
the child and the crown of his glory, and the great Doxomedon-aeon, and the thrones which are
in him, and the powers which surround him, the glories and the incorruptions, and their whole
pleroma which I mentioned before, and the ethereal earth, the receiver of God, where the holy
men of the great light receive shape, the men of the Father of the silent, living silence, the
Father and their whole pleroma, as I mentioned before.

l dio alabanza al grande, invisible, incomprensible, virginal Espritu, y la


virgen masculina, y el nio tres veces masculino, y la virgen masculina Yoel, y
Esephech, el titular de la gloria, el hijo del hijo y la corona de su gloria, y el
gran Doxomedon-en, y los tronos que estn en l, y los poderes que le
rodean, las glorias y los incorrupciones, y todo su pleroma que mencion
antes, y la tierra etrea, el receptor de Dios, donde los hombres santos de la
gran luz reciben forma, los hombres del Padre del silencio, el silencio
viviente, el Padre y todo su pleroma, como he mencionado antes.
The great Logos, the divine Autogenes, and the incorruptible man Adamas gave praise, (and)
they asked for a power and eternal strength for the Autogenes, for the completion of the four
aeons, in order that, through them, there may appear [...] the glory and the power of the invisible
Father of the holy men of the great light which will come to the world, which is the image of the
night. The incorruptible man Adamas asked for them a son out of himself, in order that he (the
son) may become father of the immovable, incorruptible race, so that, through it (the race), the

silence and the voice may appear, and, through it, the dead aeon may raise itself, so that it may
dissolve.

El gran Logos, el divino Auto Creador, y el hombre incorruptible Adamas dio


alabanza, (y) ellos pidieron un poder y fuerza eterna para el Autogenes, para la
realizacin de los cuatro eones, para que, a travs de ellos, puede aparecer [...]
la gloria y el poder del Padre invisible de los hombres santos de la gran luz
que lo ser para el mundo, que es la imagen de la noche. El hombre
incorruptible Adamas pidi para ellos un hijo de s mismo, con el fin de que l
(el hijo) puede llegar a ser padre de la raza incorruptible, inmovible, a fin de
que, a travs de l (la raza), pueda aparecer el silencio y la voz, y , a travs de
l, el en muerto puede elevarse, por lo que puede disolverse.
And thus there came forth from above the power of the great light, the Manifestation. She gave
birth to the four great lights: Harmozel, Oroiael, Davithe, Eleleth, and the great incorruptible
Seth, the son of the incorruptible man Adamas.

Y por lo tanto no sali de arriba el poder de la gran luz, la Manifestacin. Ella


dio a luz a las cuatro grandes luces: Harmozel, Oroiael, Davize, Eleleth, y el
gran Seth incorruptible, el hijo del hombre incorruptible Adamas.
And thus the perfect hebdomad, which exists in hidden mysteries, became complete. When she
receives the glory, she becomes eleven ogdoads.

Y as el hebdomad(siete das) perfecto, que existe en los misterios ocultos, se


complet. Cuando ella recibe la gloria, ella se convierte en once ogdoadas.
And the Father nodded approval; the whole pleroma of the lights was well pleased. Their
consorts came forth for the completion of the ogdoad of the divine Autogenes: the Grace of the
first light Harmozel, the Perception of the second light Oroiael, the Understanding of the third
light Davithe, the Prudence of the fourth light Eleleth. This is the first ogdoad of the divine
Autogenes.

Y el Padre asinti su aprobacin; todo el pleroma de las luces se agrad. Sus


consortes salieron para la finalizacin de la ogdada de los Autogenes divinas:
la gracia de la primera luz Harmozel, la percepcin de la segunda luz Oroiael,
el Entendimiento de la tercera luz de Davithe, la prudencia de la cuarta luz
Elelez. Esta es la primera ogdada del divino Autogenes.
And the Father nodded approval; the whole pleroma of the lights was well pleased. The
<ministers> came forth: the first one, the great Gamaliel (of) the first great light Harmozel, and
the great Gabriel (of) the second great light Oroiael, and the great Samlo of the great light
Davithe, and the great Abrasax of the great light Eleleth. And the consorts of these came forth
by the will of the good pleasure of the Father: the Memory of the great one, the first, Gamaliel;
the Love of the great one, the second, Gabriel; the Peace of the third one, the great Samblo; the
eternal Life of the great one, the fourth, Abrasax. Thus were the five ogdoads completed, a total
of forty, as an uninterpretable power.

Y el Padre asinti su aprobacin; todo el pleroma de las luces se agrad. Los


ministros <> salieron: el primero, el gran Gamaliel (de) la primera gran luz
Harmozel, y el gran Gabriel (de) la segunda gran luz Oroiael, y la gran Samlo

de la gran luz Davithe, y el gran Abrasax de la gran luz Elelez. Y los consortes
de stos salieron por la voluntad de la buena voluntad del Padre: la Memoria
del gran uno, el primero, Gamaliel; el Amor del grande, el segundo, Gabriel;
la Paz de la tercera, el gran Samblo; la eterna Vida de la gran uno, el cuarto,
Abrasax. As fueron las cinco ogdoadas terminadas, un total de cuarenta aos,
como un poder no interpretable.
Then the great Logos, the Autogenes, and the word of the pleroma of the four lights gave praise
to the great, invisible, uncallable, virginal Spirit, and the male virgin, and the great Doxomedonaeon, and the thrones which are in them, and the powers which surround them, glories,
authorities, and the powers, <and> the thrice-male child, and the male virgin Youel, and
Esephech, the holder of glory, the child of the child and the crown of his glory, the whole
pleroma, and all the glories which are there, the infinite pleromas <and> the unnameable aeons,
in order that they may name the Father the fourth, with the incorruptible race, (and) that they
may call the seed of the Father the seed of the great Seth.

Entonces el gran Logos, el Autogenes, y la palabra del pleroma de las cuatro


luces dio alabanza al grande, invisible, no llamado, virginal Espritu, y la
virgen masculina, y al gran Doxomedon-en, y los tronos que estn en ellos y
los poderes que los rodean a ellos, glorias, autoridades, y los poderes, <y> el
nio tres veces masculino, y la virgen masculina Yoel, y Esephech, el titular
de la gloria, el hijo del hijo y la corona de su gloria, todo el pleroma, y todas
las glorias que estn all, los pleromas infinitos <y> los eones innombrables,
con el fin de que puedan nombrar al Padre el cuarto, con la raza incorruptible,
(y) que puedan llamar a la semilla del Padre la semilla del gran Seth.
Then everything shook, and trembling took hold of the incorruptible ones. Then the three male
children came forth from above, down into the unborn ones, and the self-begotten ones, and
those who were begotten in what is begotten. The greatness came forth, the whole greatness of
the great Christ. He established thrones in glory, myriads without number, in the four aeons
around them, myriads without number, powers and glories and incorruptions. And they came
forth in this way.

Entonces todo se sacudi, y el temblor se apoder de los incorruptibles. A


continuacin, los tres hijos varones salieron desde arriba, hacia abajo en los no
nacidos, y los auto-engendrado, y los que fueron engendrados en lo que es
engendrado. La grandeza sali, toda la grandeza del gran Cristo. El estableci
tronos en gloria, miradas sin nmero, en los cuatro eones alrededor, miradas
sin nmero, poderes y glorias e incorrupciones. Y ellos salieron de esta
manera.
And the incorruptible, spiritual church increased in the four lights of the great, living Autogenes,
the god of truth, praising, singing, (and) giving glory with one voice, with one accord, with a
mouth which does not rest, to the Father, and the Mother, and the Son, and their whole pleroma,
just as I mentioned <before>. The five seals which possess the myriads, and they who rule over
the aeons, and they who bear the glory of the leaders, were given the command to reveal to
those who are worthy. Amen.

Y la iglesia espiritual incorruptible aument en las cuatro luces del grande,


viviendo en Autogenes, el dios de la verdad, alabando, cantando, (y) dando

gloria con una sola voz, con un acuerdo, con una boca que no descansa, al
Padre y la Madre, y el Hijo, y todo su pleroma, tal como mencion <antes>.
Los cinco sellos que poseen las miradas, y ellos quienes gobiernan sobre los
eones, y ellos los que llevan la gloria de los lderes, se les dio la orden de
revelar a los que son dignos. Amn.
* * * Then the great Seth, the son of the incorruptible man Adamas, gave praise to the great,
invisible, uncallable, unnameable, virginal Spirit, and the <male virgin, and the thrice-male child,
and the male> virgin Youel, and Esephech, the holder of glory and the crown of his glory, the
child of the child, and the great Doxomedon-aeons, and the pleroma which I mentioned before;
and asked for his seed.

* * * Entonces el gran Seth, el hijo del hombre incorruptible Adamas, dio


alabanza al grande, invisible, no llamado, innombrable, virginal Espritu, y el
<virgen masculina, y el nio tres veces masculino, y el virgen masculino
Youel y Esephech, el titular de la gloria y la corona de su gloria, el hijo del
hijo, y los grandes Doxomedon-eones, y el pleroma que he mencionado antes;
y pidi su simiente.
Then there came forth from that place the great power of the great light Plesithea, the mother of
the angels, the mother of the lights, the glorious mother, the virgin with the four breasts, bringing
the fruit from Gomorrah, as spring, and Sodom, which is the fruit of the spring of Gomorrah
which is in her. She came forth through the great Seth.

Luego sali de ese lugar el gran poder de la gran luz Plesithea, la madre de los
ngeles, la madre de las luces, la madre gloriosa, la virgen con los cuatro
pechos, con lo que el fruto de Gomorra, como fuente, y Sodoma , que es el
fruto de la fuente de Gomorra, que est en ella. Ella sali a travs del gran
Seth.
Then the great Seth rejoiced about the gift which was granted him by the incorruptible child. He
took his seed from her with the four breasts, the virgin, and he placed it with him in the fourth
aeon (or, in the four aeons), in the third great light Davithe.

Entonces el gran Seth se regocij en el regalo que le fue concedido por el nio
incorruptible. Tom su simiente de ella con los cuatro pechos, la virgen, y lo
puso con l en el cuarto en (o, en los cuatro eones), en la tercera gran luz
Davithe
After five thousand years, the great light Eleleth spoke: "Let someone reign over the chaos and
Hades." And there appeared a cloud whose name is hylic Sophia [...] She looked out on the
parts of the chaos, her face being like [...] in her form [...] blood. And the great angel Gamaliel
spoke to the great Gabriel, the minister of the great light Oroiael; he said, "Let an angel come
forth, in order that he may reign over the chaos and Hades." Then the cloud, being agreeable,
came forth in the two monads, each one of which had light. [...] the throne, which she had
placed in the cloud above. Then Sakla, the great angel, saw the great demon who is with him,
Nebruel. And they became together a begetting spirit of the earth. They begot assisting angels.
Sakla said to the great demon Nebruel, "Let the twelve aeons come into being in the [...] aeon,
worlds [...]." [...] the great angel Sakla said by the will of the Autogenes, "There shall be the [...]
of the number of seven [...]." And he said to the great angels, "Go and let each of you reign over
his world." Each one of these twelve angels went forth. The first angel is Athoth. He is the one
whom the great generations of men call [...]. The second is Harmas, who is the eye of the fire.

The third is Galila. The fourth is Yobel. The fifth is Adonaios, who is called 'Sabaoth'. The sixth is
Cain, whom the great generations of men call the sun. The seventh is Abel; the eighth
Akiressina; the ninth Yubel. The tenth is Harmupiael. The eleventh is Archir-Adonin. The twelfth
is Belias. These are the ones who preside over Hades and the chaos.

Despus de cinco mil aos, la gran luz Eleleth habl: "Que alguien reine sobre
el caos y el Hades." Y apareci una nube cuyo nombre es hlico Sophia [...]
Ella mir las partes del caos, su cara ssiendo como [...] en su forma [...] la
sangre. Y el gran ngel Gamaliel habl con el gran Gabriel, el ministro de la
gran luz Oroiael; l dijo: "Que un ngel venga, con el fin de que pueda reinar
sobre el caos y el infierno." Entonces la nube, siendo agradable, salieron en
dos mnadas, cada uno de los cuales tuvieron luz. [...] el trono, que haba
colocado en la nube arriba. Entonces Sakla, el gran ngel, vio el gran demonio
quien est con l, Nebruel. Y ellos se hicieron juntos un engendramiento de
espiritu de la tierra. Ellos engendraron ayudando a los ngeles. Sakla dijo al
gran demonio Nebruel, "Dejad que los doce eones vengan a la existencia en el
en [...], mundos [...]." [...] El gran ngel Sakla dijo por la voluntad de la
Autogenes: "No ser el [...] de la serie de siete [...]." Y dijo a los grandes
ngeles, "ir y dejar que cada uno de ustedes reine sobre su mundo." Cada uno
de estos doce ngeles salieron. El primer ngel es Athoth. l es el nico a
quien las grandes generaciones de hombres llaman [...]. El segundo es
Harmas, que es el ojo del fuego. El tercero es Galila. El cuarto es Yobel. El
quinto es Adonaios, que se llama 'Sabaoth'. El sexto es Can, a quien las
grandes generaciones de hombres llaman el sol. El sptimo es Abel; el octavo
Akiressina; el noveno Yubel. El dcimo es Harmupiael. El undcimo es
Archir-Adonin. El duodcimo es Belias. Estos son los que presiden el Hades y
el caos.
And after the founding of the world, Sakla said to his angels, "I, I am a jealous god, and apart
from me nothing has come into being," since he trusted in his nature.

Y despus de la fundacin del mundo, Sakla dijo a sus ngeles: "Yo, yo soy un
Dios celoso, y fuera de m nada ha llegado a ser," ya que el confiaba en su
naturaleza.
Then a voice came from on high, saying, "The Man exists, and the Son of the Man." Because of
the descent of the image above, which is like its voice in the height of the image which has
looked out through the looking out of the image above, the first creature was formed.

Entonces vino una voz de lo alto, diciendo: "Existe el hombre, y el Hijo del
Hombre." Debido a la bajada de la imagen desde arriba, que es como su voz
en la altura de la imagen que ha mirado hacia fuera a travs de la que mirada
desde la imagen de arriba, se form la primera criatura.
Because of this, Metanoia came into being. She received her completion and her power by the
will of the Father, and his approval, with which he approved of the great, incorruptible,
immovable race of the great, mighty men of the great Seth, in order that he may sow it in the
aeons which had been brought forth, so that through her (Metanoia), the deficiency may be filled
up. For she had come forth from above, down to the world, which is the image of the night.

When she had come, she prayed for (the repentance of) both the seed of the archon of this
aeon, and <the> authorities who had come forth from him, that defiled (seed) of the demonbegetting god which will be destroyed, and the seed of Adam and the great Seth, which is like
the sun.

Debido a esto, Metanoia lleg a existir. Ella recibi su realizacin y su poder


por la voluntad del Padre, y su aprobacin, con la que se aprobaba la gran
incorruptible e inamovible raza de los grandes, poderosos hombres del gran
Seth, con el fin de que puedan sembrar en los eones que haban sido
engendrados, por lo que a travs de ella (Metanoia), la deficiencia pueda ser
llenada. Porque ella haba salido desde arriba, abajo al mundo, que es la
imagen de la noche. Cuando ella lleg, ella or por (el arrepentimiento de)
tanto de la semilla del arconte de este en, y <> las autoridades que haban
salido de l, que contaminaron la (semilla) del dios-demonio engendrante que
ser destruido, y la simiente de Adn y el gran Seth, que es como el sol.
Then the great angel Hormos came to prepare, through the virgins of the corrupted sowing of
this aeon, in a Logos-begotten, holy vessel, through the holy Spirit, the seed of the great Seth.

Entonces el gran ngel Hormos vino a preparar, a travs de las vrgenes de la


siembra corrupta de este en, en un Logos engendrado, vaso sagrado, a travs
del Espritu Santo, la semilla del gran Seth.
Then the great Seth came and brought his seed. And it was sown in the aeons which had been
brought forth, their number being the amount of Sodom. Some say that Sodom is the place of
pasture of the great Seth, which is Gomorrah. But others (say) that the great Seth took his plant
out of Gomorrah and planted it in the second place, to which he gave the name 'Sodom'.

Entonces el gran Seth vino y trajo su simiente. Y se sembr en los eones que
haban sido trados, su nmero es la cantidad de Sodoma. Algunos dicen que
Sodoma es el lugar de pastura del gran Seth, que es Gomorra. Pero otros
(dicen) que el gran Seth tom su planta de Gomorra y la plant en un segundo
lugar, a la que dio el nombre de 'Sodoma'.
This is the race which came forth through Edokla. For she gave birth through the word, to Truth
and Justice, the origin of the seed of the eternal life, which is with those who will persevere,
because of the knowledge of their emanation. This is the great, incorruptible race which has
come forth through three worlds to the world.

Esta es la raza que ha salido a travs Edokla. Porque ella dio a luz a travs de
la palabra, a la Verdad y la Justicia, el origen de la semilla de la vida eterna,
que es con los que van a perseverar, por el conocimiento de su emanacin.
Esta es la gran raza, incorruptible que ha salido a travs de tres mundos al
mundo.
And the flood came as an example, for the consummation of the aeon. But it will be sent into the
world because of this race. A conflagration will come upon the earth. And grace will be with
those who belong to the race, through the prophets and the guardians who guard the life of the
race. Because of this race, famines will occur, and plagues. But these things will happen
because of the great, incorruptible race. Because of this race, temptations will come, a
falsehood of false prophets.

Y vino el diluvio como ejemplo, para la consumacin del en. Pero va a ser
enviado al mundo a causa de esta raza. Una conflagracin vendr sobre la
tierra. Y la gracia estar con aquellos que pertenecen a la raza, a travs de los
profetas y de los guardianes que custodian la vida de la raza. Porque de esta
raza, se producirn hambrunas y plagas. Pero estas cosas van a suceder debido
a la gran raza incorruptible. Debido a esta raza, tentaciones vendrn, y
mentiras de falsos profetas.
Then the great Seth saw the activity of the devil, and his many guises, and his schemes, which
will come upon his (Seth's) incorruptible, immovable race, and the persecutions of his powers
and his angels, and their error, that they acted against themselves.

Entonces el gran Seth vio la actividad del diablo, y sus muchas formas, y sus
esquemas, que vendr sobre su incorruptible, perdurable, raza ( de Seth), y las
persecuciones de sus poderes y sus ngeles, y su error, que ellos actuaron
contra s mismos.
Then the great Seth gave praise to the great, uncallable, virginal Spirit, and the male virgin
Barbelon, and the thrice-male child Telmael Telmael Heli Heli Machar Machar Seth, the power
which really truly lives, and the male virgin Youel, and Esephech, the holder of glory and the
crown of his glory, and the great Doxomedon-aeon, and the thrones which are in him, and the
powers which surround them, and the whole pleroma, as I mentioned before. And he asked for
guards over his seed.

Entonces el gran Seth dio alabanza al grande, no nombrado, virginal Espritu,


y a Barbelon hombre virgen y el nio tres veces masculino Telmael Telmael
Heli Heli Machar Machar Seth, el poder que vive realmente de verdad, y el
masculino virgen Yoel, y Esephech, el titular de la gloria y la corona de su
gloria, y el gran Doxomedon-en, y los tronos que estn en l, y los poderes
que les rodean, y todo el pleroma, como he mencionado antes. Y pidi por
guardias sobre su simiente.
Then there came forth from the great aeons four hundred ethereal angels, accompanied by the
great Aerosiel and the great Selmechel, to guard the great, incorruptible race, its fruit, and the
great men of the great Seth, from the time and the moment of Truth and Justice, until the
consummation of the aeon and its archons, those whom the great judges have condemned to
death.

Luego salieron de los grandes eones cuatrocientos ngeles etreos,


acompaados por el gran Aerosiel y el gran Selmechel, para proteger la raza
grande e incorruptible, sus frutos, y los grandes hombres del gran Seth, de la
hora y el momento de la la Verdad y la Justicia, hasta la consumacin del en
y sus arcontes, los cuales los grandes jueces han condenado a muerte.
Then the great Seth was sent by the four lights, by the will of the Autogenes and the whole
pleroma, through <the gift> and the good pleasure of the great invisible Spirit, and the five
seals, and the whole pleroma.

Entonces el gran Seth fue enviado por las cuatro luces, por la voluntad del
Autogenes y todo el pleroma, a travs de <el regalo> y el beneplcito del gran
Espritu invisible, y los cinco sellos, y todo el pleroma.
He passed through the three parousias which I mentioned before: the flood, and the
conflagration, and the judgment of the archons and the powers and the authorities, to save her
(the race) who went astray, through the reconciliation of the world, and the baptism through a
Logos-begotten body which the great Seth prepared for himself secretly through the virgin, in
order that the saints may be begotten by the holy Spirit, through invisible, secret symbols,
through a reconciliation of the world with the world, through the renouncing of the world, and the
god of the thirteen aeons, and (through) the convocations of the saints and the ineffable ones,
and (through) the incorruptible bosom, and (through) the great light of the Father, who preexisted with his Providence, and established through her the holy baptism that surpasses the
heaven, through the incorruptible, Logos-begotten one, even Jesus the living one, even he
whom the great Seth has put on. And through him, he nailed the powers of the thirteen aeons,
and established those who are brought forth and taken away. He armed them with an armor of
knowledge of this truth, with an unconquerable power of incorruptibility.

Pas a travs de las tres parousias (venidas) que mencion antes: el diluvio, la
conflagracin, y el juicio de los arcontes y los poderes y las autoridades, para
salvar (su raza) que se extravi, a travs de la reconciliacin del mundo, y el
bautismo a travs de un cuerpo Logos engendrado que el gran Seth prepar
por l en secreto a travs de la virgen, con el fin de que los santos puedan ser
engendrado por el Espritu santo, a travs de, smbolos secretos invisibles, a
travs de una reconciliacin del mundo con el mundo, a travs de la renuncia
del mundo, y el dios de los trece eones, y (a travs de) las convocatorias de los
santos y de los inefables, y (a travs de) el seno incorruptible, y (a travs de)
la gran luz del Padre, que pre- existi con su Providencia, y estableci a travs
de ella el santo bautismo que supera el cielo, a travs del incorruptible, el
Logos engendrado, a Jess el que vive, incluso aquel a quien el gran Seth ha
puesto. Y a travs de l, clav los poderes de los trece eones, y estableci a los
que se sac y se lo llevaron. l les arm con una armadura de conocimiento de
esta verdad, con una potencia invencible de incorruptibilidad.
There appeared to them the great attendant Yesseus Mazareus Yessedekeus, the living water,
and the great leaders, James the great and Theopemptos and Isaouel, and they who preside
over the spring of truth, Micheus and Michar and Mnesinous, and he who presides over the
baptism of the living, and the purifiers, and Sesengenpharanges, and they who preside over the
gates of the waters, Micheus and Michar, and they who preside over the mountain, Seldao and
Elainos, and the receivers of the great race, the incorruptible, mighty men <of> the great Seth,
the ministers of the four lights, the great Gamaliel, the great Gabriel, the great Samblo, and the
great Abrasax, and they who preside over the sun, its rising, Olses and Hypneus and
Heurumaious, and they who preside over the entrance into the rest of eternal life, the rulers
Mixanther and Michanor, and they who guard the souls of the elect, Akramas and
Strempsouchos, and the great power Heli Heli Machar Machar Seth, and the great invisible,
uncallable, unnameable, virginal Spirit, and the silence, and the (first) great light Harmozel, the
place of the living Autogenes, the God of the truth, and <he> who is with him, the incorruptible
man Adamas, the second, Oroiael, the place of the great Seth, and Jesus, who possesses the
life, and who came and crucified that which is in the law, the third, Davithe, the place of the sons
of the great Seth, the fourth, Eleleth, the place where the souls of the sons are resting, the fifth,
Yoel, who presides over the name of him to whom it will be granted to baptize with the holy
baptism that surpasses the heaven, the incorruptible one.

Se les apareci a ellos la gran guardia de Yesseus Mazareus Yessedekeus, el


agua viva, y los grandes lderes, Santiago el Mayor y Theopemptos y Isaouel,
y los que presiden la fuente de verdad, Micheus y Michar y Mnesinous, y el
que preside sobre el bautismo de los vivos, y los purificadores y
Sesengenpharanges, y los que presiden sobre las puertas de las aguas,
Micheus y Michar, y los que presiden sobre la montaa, Seldao y Elainos, y
los receptores de la gran raza, la incorruptible, poderosos hombres <del> gran
Seth, los ministros de las cuatro luces, el gran Gamaliel, el gran Gabriel, el
gran Samblo, y el gran Abrasax, y los que presiden el sol, su subida, Olses y
Hypneus y Heurumaious, y los que presiden la entrada en el resto de la vida
eterna, los gobernantes Mixanther y Michanor, y que guardan las almas de los
elegidos, Akramas y Strempsouchos, y el gran poder Heli Heli Machar
Machar Seth, y el gran invisible, no nombrado, innombrable, virginal Espritu,
y el silencio, y la (primera) gran luz Harmozel, el lugar de los Autogenes de
vida, el Dios de la verdad, y <l> que est con l, el hombre incorruptible
Adamas, el segundo, Oroiael , el lugar del gran Seth, y Jess, que posee la
vida, y quien vino y crucific, el quien est en la ley, el tercero, Davize, el
lugar de los hijos del gran Seth, el cuarto, Eleleth, el lugar donde las almas de
los hijos estn descansando, el quinto, Yoel, quien preside el nombre de aquel
a quien se le otorgar bautizar con el bautismo santo que supera el cielo, el
incorruptible.
But from now on, through the incorruptible man Poimael, and they who are worthy of (the)
invocation, the renunciations of the five seals in the spring-baptism, these will know their
receivers as they are instructed about them, and they will know them (or: be known) by them.
These will by no means taste death.

Pero de ahora en adelante, a travs del hombre incorruptible Poimael, y los


que son dignos de (la) invocacin, las renuncias de los cinco sellos
bautizados-en la fuente, stos conozcan sus receptores, ya que se les instruye
acerca de ellos, y ellos los conoceran (o: seran conocidos) por ellos. Estos de
ningn modo saborearan la muerte.
* * * IE ieus EO ou EO Oua! Really, truly, O Yesseus Mazareus Yessedekeus, O living water, O
child of the child, O glorious name! Really truly, aiOn o On (or: O existing aeon), iiii EEEE eeee
oooo uuuu OOOO aaaa{a}. Really, truly, Ei aaaa OOOO, O existing one who sees the aeons!
Really, truly, aee EEE iiii uuuuuu OOOOOOOO, who is eternally eternal! Really, truly, iEa aiO, in
the heart, who exists, u aei eis aei, ei o ei, ei os ei (or: (Son) forever, You are what you are, You
are who you are)!

* * * IE ieus EO EO ou Oua! De verdad, de verdad, oh Yesseus Mazareus


Yessedekeus, O agua viviente, oh hijo del hijo, oh glorioso nombre!
Realmente realmente, aiOn o On (o: O en existente), iiii EEEE eeee oooo
uuuu OOOO AAAA {a}. De verdad, de verdad, Ei aaaa OOOO, O uno
existente que ve los eones! De verdad, de verdad, aee EEE iiii uuuuuu
OOOOOOOO, que es eternamente eterna! De verdad, de verdad, iEa aiO, en
el corazn, quien existe, u aei eis aei, ei o ei, ei os ei (o: (Hijo) para siempre.
T eres lo que eres, T eres quien eres)!

This great name of yours is upon me, O self-begotten Perfect one, who is not outside me. I see
you, O you who are visible to everyone. For who will be able to comprehend you in another
tongue? Now that I have known you, I have mixed myself with the immutable. I have armed
myself with an armor of light; I have become light! For the Mother was at that place because of
the splendid beauty of grace. Therefore, I have stretched out my hands while they were folded. I
was shaped in the circle of the riches of the light which is in my bosom, which gives shape to
the many begotten ones in the light into which no complaint reaches. I shall declare your glory
truly, for I have comprehended you, sou iEs ide aeiO aeie ois, O aeon, aeon, O God of silence! I
honor you completely. You are my place of rest, O Son Es Es o e, the formless one who exists
in the formless ones, who exists raising up the man in whom you will purify me into your life,
according to your imperishable name. Therefore, the incense of life is in me. I mixed it with
water after the model of all archons, in order that I may live with you in the peace of the saints,
you who exist really truly forever.

Este gran nombre suyo est sobre m, O perfecta auto-engendrado, que no est
fuera de m. Te veo, Oh ustedes que son visibles para todos. Porque, quin
ser capaz de comprenderte en otra lengua? Ahora que te he conocido, me he
mezclado con lo inmutable. Yo mismo me he armado con una armadura de la
luz; Me he convertido en la luz! Porque la Madre estaba en ese lugar debido a
la esplndida belleza de la gracia. Por lo tanto, yo extend mis manos mientras
estaban dobladas. Fui formado en el crculo de las riquezas de la luz que hay
en mi pecho, lo que da forma a los muchos engendrados a la luz en la que no
hay queja que los alcance. Voy a declarar su gloria verdadera, porque yo te he
comprendido, sou iEs ide aeiO aeie ois, Oh aen, aen, oh Dios del silencio!
Te honro por completo. T eres mi lugar de descanso, Oh Hijo Es Es oe, el
uno sin forma que existe en los sin forma, que existe levantando el hombre en
quien me purificars en tu vida, de acuerdo a su nombre imperecedero. Por lo
tanto, el incienso de la vida est en m. Yo lo mezcl con agua segn el
modelo de todos los arcontes, para que yo pueda vivir con usted en la paz de
los santos, tu que realmente existes verdaderamente siempre.
* * * This is the book which the great Seth wrote, and placed in high mountains on which the sun
has not risen, nor is it possible (that it should do so). And since the days of the prophets and the
apostles and the preachers, the name has not at all risen upon their hearts, nor is it possible
(that it should do so). And their ear has not heard it.

* * * Este es el libro que escribi el gran Seth, y se coloc en las altas


montaas en la que el sol no ha subido, ni es posible (que debiera hacerlo). Y
desde los das de los profetas y los apstoles y los predicadores, el nombre no
ha subido en absoluto en sus corazones, ni es posible (que debera hacerlo). Y
su odo no ha escuchado.
The great Seth wrote this book with letters in one hundred and thirty years. He placed it in the
mountain that is called 'Charaxio,' in order that, at the end of the times and the eras, by the will
of the divine Autogenes and the whole pleroma, through the gift of the untraceable, unthinkable,
fatherly love, it may come forth and reveal this incorruptible, holy race of the great savior, and
those who dwell with them in love, and the great, invisible, eternal Spirit, and his only-begotten
Son, and the eternal light, and his great, incorruptible consort, and the incorruptible Sophia, and
the Barbelon, and the whole pleroma in eternity. Amen.

El gran Seth escribi este libro con letras en ciento treinta aos. Lo coloc en
el monte que se llama 'Charaxio,' con el fin de que, al final de los tiempos y
las pocas, por la voluntad de la divina Autogenes y todo el pleroma, por el
don de lo impensable, el amor imposible de rastrear, paternal , puede
presentarse y revelar esta incorruptible raza, santa del gran salvador, y los que
moran con ellos en el amor, y el gran, invisible, el Espritu eterno, y su Hijo
unignito, y la luz eterna, y su gran , consorte incorruptible, y la incorruptible
Sofa, y la Barbelon, y todo el pleroma en la eternidad. Amn.

The Nag Hammadi Library

Eugnostos the Blessed


Translated by Douglas M. Parrott (combining III,3 and V,1)
Eugnostos, the Blessed, to those who are his.

Eugnostos el Bendito
Traducido al Espaol por Jorge Santiago Leiva Delgado

Eugnostos, el Bendito, para los que son suyos.


Rejoice in this, that you know. Greetings! I want you to know that all men born from the
foundation of the world until now are dust. While they have inquired about God, who he is and
what he is like, they have not found him. The wisest among them have speculated about the
truth from the ordering of the world. And the speculation has not reached the truth. For the
ordering is spoken of in three (different) opinions by all the philosophers; hence they do not
agree. For some of them say about the world that it was directed by itself. Others, that it is
providence (that directs it). Others, that it is fate. But it is none of these. Again, of three voices
that I have just mentioned, none is true. For whatever is from itself is an empty life; it is selfmade. Providence is foolish. Fate is an undiscerning thing.

Algrate en esto, que t sabes. Saludos! Quiero que sepas que todos los
hombres nacidos desde la fundacin del mundo hasta ahora son polvo.
Mientras han preguntado acerca de Dios, quin es y cmo es l, no lo han
encontrado. Los ms sabios de ellos han especulado acerca de la verdad del
ordenamiento del mundo. Y la especulacin no ha llegado a la verdad. Pues el
ordenamiento se habla en tres (diferentes) dictmenes de todos los filsofos;
por lo tanto, no estn de acuerdo. Algunos de ellos dicen acerca del mundo
que fue dirigido por s mismo. Otros, que es la providencia (que lo dirige).
Otros, que es el destino. Pero nada de eso es. Una vez ms, de las tres voces

que acabo de mencionar, ninguna es verdadera. Porque todo lo que es de s


mismo es una vida vaca; es hecho a s mismo. Providencia es una tontera. El
destino es una cosa sin discernimiento.
Whoever, then, is able to get free of these three voices I have just mentioned and come by
means of another voice to confess the God of truth and agree in everything concerning him, he
is immortal dwelling in the midst of mortal men.

El que, por tanto, es capaz de liberarse de estas tres voces que acabo de
mencionar y venir por medio de otra voz para confesar el Dios de verdad y
estar de acuerdo en todo lo referente a l, l es inmortal habitando en medio de
los hombres mortales.
He-Who-Is is ineffable. No principle knew him, no authority, no subjection, nor any creature from
the foundation of the world, except he alone. For he is immortal and eternal, having no birth; for
everyone who has birth will perish. He is unbegotten, having no beginning; for everyone who
has a beginning has an end. No one rules over him. He has no name; for whoever has a name
is the creation of another. He is unnameable. He has no human form; for whoever has human
form is the creation of another. He has his own semblance - not like the semblance we have
received and seen, but a strange semblance that surpasses all things and is better than the
totalities. It looks to every side and sees itself from itself. He is infinite; he is incomprehensible.
He is ever imperishable (and) has no likeness (to anything). He is unchanging good. He is
faultless. He is everlasting. He is blessed. He is unknowable, while he (nonetheless) knows
himself. He is immeasurable. He is untraceable. He is perfect, having no defect. He is
imperishably blessed. He is called 'Father of the Universe'.

El-que-Is es inefable. Ningn principio lo conoca, ni autoridad, ni


sometimiento, ni ninguna criatura desde la fundacin del mundo, excepto que
l solo. Porque l es inmortal y eterno, sin nacimiento; pues todos los que
tienen nacimiento perecern. l no es engendrado, no tiene principio; pues
todo lo que tiene un principio tiene un fin. Nadie gobierna sobre l. l no tiene
nombre; pues el que tiene un nombre es la creacin de otro. l es
innombrable. l no tiene forma humana; pues el que tiene forma humana es la
creacin de otro. l tiene su propia apariencia - no como la semblanza que
hemos recibido y visto, sino una apariencia extraa que supera todas las cosas
y es mejor que las totalidades. Se ve a cada lado y se ve a s mismo de s
mismo. l es infinito; l es incomprensible. l es siempre imperecedero (y) no
tiene ninguna semejanza (para nada). l es bueno que no cambia. l es
impecable. l es eterno. l es bendito. l es incognoscible, mientras que l
(no obstante) se conoce a s mismo. l es inmensurable. l es imposible de
rastrear. l es perfecto, no teniendo ningn defecto. l es imperecederamente
bendito. l es llamado "Padre del Universo '.
Before anything is visible among those that are visible, the majesty and the authorities that are
in him, he embraces the totalities of the totalities, and nothing embraces him. For he is all mind,
thought and reflecting, considering, rationality and power. They all are equal powers. They are
the sources of the totalities. And their whole race <from first> to last is in the foreknowledge of
the Unbegotten, for they had not yet come to visibility.

Antes de nada es visible entre los que son visibles, la majestad y las
autoridades que estn en l, abarca las totalidades de las totalidades, y nada le
abarca a l. Porque l es toda la mente, el pensamiento y la reflexin, teniendo
en cuenta, la racionalidad y el poder. Todos ellos son los mismos poderes.
Ellos son las fuentes de las totalidades. Y toda su carrera <desde el principio>
para durar en el conocimiento previo del Ingnito, pues an ellos no haban
llegado a la visibilidad.
Now a difference existed among the imperishable aeons. Let us, then, consider (it) this way:
Everything that came from the perishable will perish, since it came from the perishable.
Whatever came from imperishableness will not perish but will become imperishable, since it
came from imperishableness. So, many men went astray because they had not known this
difference; that is, they died.

Ahora exista una diferencia entre los eones imperecederos. Hagamos, pues,
considerar (esto) de esta manera: Todo lo que vino desde el corruptible
perecer, ya que vena de lo perecedero. Lo que vino de lo imperecedero no
perecer, sino que se convertir en inmortal, ya que vena de lo imperecedero.
As, muchos hombres se desviaron porque no haban conocido esta diferencia;
es decir, ellos murieron.
But this much is enough, since it is impossible for anyone to dispute the nature of the words I
have just spoken about the blessed, imperishable, true God. Now, if anyone wants to believe
the words set down (here), let him go from what is hidden to the end of what is visible, and this
Thought will instruct him how faith in those things that are not visible was found in what is
visible. This is a principle of knowledge.

Pero esto es suficiente, ya que es imposible que alguien cuestione la


naturaleza de las palabras que he hablado acerca del bendito, imperecedero,
verdadero Dios. Ahora, si alguien quiere creer las palabras establecidos (aqu),
que vaya a lo que se esconde al final de lo que es visible, y este Pensamiento
le instruir de como la fe en esas cosas que no son visibles fue encontrada en
lo que es visible. Este es un principio del conocimiento.
The Lord of the Universe is not rightly called 'Father' but 'Forefather'. For the Father is the
beginning (or principle) of what is visible. For he (the Lord) is the beginningless Forefather. He
sees himself within himself, like a mirror, having appeared in his likeness as Self-Father, that is,
Self-Begetter, and as Confronter, since he confronted Unbegotten First Existent. He is indeed of
equal age with the one who is before him, but he is not equal to him in power.

El Seor del Universo no es llamado con razn "Padre", sino "Padre Ancestral
'. Porque el Padre es el principio (o principio) de lo que es visible. Pues l (el
Seor) es el Padre Ancestral sin principio. Se ve a s mismo dentro de s
mismo, como un espejo, habiendo aparecido en su imagen como PadreMismo, es decir, Auto-Engendrador, y como Confrontador, ya que l
confront al Ingnito Primer Existente. l es de hecho de la misma edad con
el que est delante de l, pero l no es igual a l en el poder.
Afterward he revealed many confronting, self-begotten ones, equal in age (and) power, being in
glory and without number, who are called 'The Generation over Whom There Is No Kingdom

among the Kingdoms That Exist'. And the whole multitude of the place over which there is no
kingdom is called 'Sons of Unbegotten Father.'

Finalmente l revel muchos confrontados, auto-engendrados, iguales en edad


(y) de poder, estando en la gloria y sin nmero, que son llamados "La
Generacin sobre la cual No hay Reino entre los Reinos Que Existen '. Y toda
la gente del lugar sobre el que no hay ningn reino se llama 'Hijos del Padre
ingnito.'
Now the Unknowable is ever full of imperishableness and ineffable joy. They are all at rest in
him, ever rejoicing in ineffable joy, over the unchanging glory and the measureless jubilation that
was never heard or known among all the aeons and their worlds. But this much is enough, lest
we go on endlessly. This is another principle of knowledge from <Self->begotten.

Ahora lo Incognoscible est siempre lleno de eternidad y alegra inefable.


Todos ellos estn en reposo en l, siempre gozosos en la alegra inefable,
sobre la gloria inmutable y el jbilo inconmensurable que nunca fue
escuchado o conocido entre todos los eones y sus mundos. Pero esto es
suficiente, para que no nos vayamos interminablemente. Este es otro de los
principios del conocimiento desde el engendrado <por S Mismo>.
The First who appeared before the universe in infinity is Self-grown, Self-constructed Father,
and is full of shining, ineffable light. In the beginning, he decided to have his likeness become a
great power. Immediately, the principle (or beginning) of that Light appeared as Immortal
Androgynous Man. His male name is 'Begotten, Perfect Mind'. And his female name is 'All-wise
Begettress Sophia'. It is also said that she resembles her brother and her consort. She is
uncontested truth; for here below, error, which exists with truth, contests it.

El Primero que se present ante el universo en el infinito es el Padre


Generado-Por Si Mismo, y est lleno de brillo, luz inefable. En el principio,
decidi hacer que su semejanza se convirtiera en un gran poder.
Inmediatamente, el principio (o comienzo) de esa Luz apareci como Hombre
Immortal Andrgino. Su nombre masculino es "Mente Perfecta Engendrada'.
Y su nombre femenino es 'Sofa Toda-Sabia Engendrada'. Tambin se dice que
se parece a su hermano y su consorte. Ella es verdad incontestable; porque
aqu abajo, error, lo que existe con la verdad, ella lo contesta.
Through Immortal Man appeared the first designation, namely, divinity and kingdom, for the
Father, who is called 'Self-Father Man' revealed this. He created a great aeon for his own
majesty. He gave him great authority, and he ruled over all creations. He created gods and
archangels and angels, myriads without number for retinue.

A travs del Hombre Immortal apareci la primera designacin, a saber,


divinidad y reino, pues el Padre, que se llama "Padre-Hombre por S Mismo
revel esto. El cre un gran en para su propia majestad. l le dio a l una
gran autoridad, y l gobern sobre todas las creaciones. l cre los dioses y
los arcngeles y ngeles, miradas sin nmero para su squito.
Now through that Man originated divinity and kingdom. Therefore he was called 'God of gods',
'King of kings'.

Ahora y a travs de este Hombre se origin la divinidad y el reino. Por lo


tanto fue llamado "Dios de dioses", "Rey de reyes".
First Man is 'Faith' ('pistis') for those who will come afterward. He has, within, a unique mind and
thought - just as he is it (thought) - reflecting and considering, rationality and power. All the
attributes that exist are perfect and immortal. In respect to imperishableness, they are indeed
equal. (But) in respect to power, there is a difference, like the difference between father and
son, and son and thought, and the thought and the remainder.

Primer Hombre es 'Fe' ('pistis') para los que vendrn despus. l tiene, dentro,
una mente nica y pensamiento - al igual que el lo es (pensamiento) reflejando y considerando, la racionalidad y el poder. Todos los atributos que
existen son perfectos e inmortales. En lo que respecta a imperecedero, ellos
son de hecho iguales. (Pero) con respecto al poder, hay una diferencia, como
la diferencia entre el padre y el hijo, y el hijo y el pensamiento, y el
pensamiento y el resto.
As I said earlier, among the things that were created the monad is first, the dyad follows it, and
the triad, up to the tenths. Now the tenths rule the hundredths; the hundredths rule the
thousandths; the thousands rule the ten thousands. This is the pattern <among the> immortals.
First Man is like this: His monad [...].

Como he dicho antes, entre las cosas que se crearon la mnada es primero, la
dada le sigue, y la trada, hasta las dcimas. Ahora las dcimas descartan las
centsimas; las centsimas gobiernan las milsimas; los miles gobiernan los
diez miles. Este es el patrn entre los inmortales. El primer hombre es como
esto: Su mnada [...].
Again it is this pattern that exists among the immortals: the monad and the thought are those
things that belong to Immortal Man. The thinkings are for <the> decads, and the hundreds are
the teachings, and the thousands are the counsels, and the ten thousands are the powers. Now
those who come from the [...] exist with their [...] in every aeon [...].

De nuevo este es el patrn que existe entre los inmortales: la mnada y el


pensamiento son aquellas cosas que pertenecen al Hombre Inmortal. Los
pensamientos son para <las> decadas, y los cientos son las enseanzas, y los
miles son los consejos y las decenas de miles son los poderes. Ahora los que
vienen desde la [...] existen con su [...] en cada en [...].
[...] In the beginning, thought and thinkings appeared from mind, then teachings from thinkings,
counsels from teachings, and power from counsels. And after all the attributes, all that was
revealed appeared from his powers. And from what was created, what was fashioned appeared.
And what was formed appeared from what was fashioned. What was named appeared from
what was formed, while the difference among begotten things appeared from what was named,
from beginning to end, by power of all the aeons. Now Immortal Man is full of every
imperishable glory and ineffable joy. His whole kingdom rejoices in everlasting rejoicing, those
who never have been heard of or known in any aeon that came after them and its worlds.

[...] Al principio, pensaron y pensamientos aparecieron de la mente, luego las


enseanzas de los pensamientos, consejos de las enseanzas, y poderes de los
consejos. Y despus de todos los atributos, todo lo que fue revelado apareci

de sus poderes. Y a partir de lo que fue creado, lo que estaba modelado


apareci. Y lo qu se form apareci de lo que estaba modelado. Lo que fue
nombrado apareci de lo que estaba formada, mientras que la diferencia entre
las cosas engendradas apareci de lo que fue nombrado, desde el principio a
fin, por el poder de todos los eones. Ahora el hombre Inmortal est lleno de
cada imperecedera gloria y gozo inefable. Todo su reino se regocija en
regocijo eterno, los que nunca han odo hablar o conocido de el en cualquier
en este viene despus de ellos y de sus mundos.
Afterward another principle came from Immortal Man, who is called 'Self-perfected Begetter.'
When he received the consent of his consort, Great Sophia, he revealed that first-begotten
androgyne, who is called, 'First-begotten Son of God'. His female aspect is 'First-begotten
Sophia, Mother of the Universe,' whom some call 'Love'. Now, First-begotten, since he has his
authority from his father, created angels, myriads without number, for retinue. The whole
multitude of those angels are called 'Assembly of the Holy Ones, the Shadowless Lights.' Now
when these greet each other, their embraces become like angels like themselves.

Despus otro principio vino del Hombre Inmortal, que se llama 'Perfeccin
Engendrada-por S Mismo.' Cuando el recibi el consentimiento de su
consorte, la Gran Sophia, revel que el primer engendrado andrgino, que se
llama, 'Hijo primognito de Dios'. Su aspecto femenino es Sofia primognita,
Madre del Universo," a quien algunos llaman "Amor". Ahora, el Primeroengendrado, ya que tiene su autoridad de su padre, cre ngeles, miradas sin
nmero, para su squito. Toda la multitud de esos ngeles son llamados
"Asamblea de los Santos ngeles, las Luces sin Sombra. 'Ahora, cuando stos
se saludan entre s, sus abrazos llegan a ser como ngeles como ellos mismos.
First Begetter Father is called 'Adam of the Light.' And the kingdom of Son of Man is full of
ineffable joy and unchanging jubilation, ever rejoicing in ineffable joy over their imperishable
glory, which has never been heard nor has it been revealed to all the aeons that came to be and
their worlds.

El Padre Primero Engendrador es llamado 'Adam de la Luz. "Y el reino del


Hijo del Hombre est lleno de alegra inefable y jbilo que no cambia,
siempre gozosos en la alegra inefable sobre su gloria imperecedera, la que
nunca se ha odo ni ha sido revelado a todos los eones que vienen a ser y sus
mundos.
Then Son of Man consented with Sophia, his consort, and revealed a great androgynous Light.
His masculine name is designated 'Savior, Begetter of All things'. His feminine name is
designated 'Sophia, All-Begettress'. Some call her 'Pistis' (faith).

Luego Hijo del hombre consinti con Sophia, su consorte, y revel una gran
Luz andrgino. Su nombre masculino se designa 'Salvador, engendrador de
todas las cosas'. Su nombre femenino se designa 'Sophia, Todo lo
Engendrado'. Algunos la llaman "Pistis '(fe).
Then Savior consented with his consort, Pistis Sophia, and revealed six androgynous spiritual
beings who are the type of those who preceded them. Their male names are these: first,
'Unbegotten'; second, 'Self-begotten'; third, 'Begetter'; fourth, 'First begetter'; fifth, 'All-begetter';

sixth, 'Arch-begetter'. Also the names of the females are these; first, 'All-wise Sophia'; second,
'All-Mother Sophia'; third, 'All-Begettress Sophia'; fourth, 'First Begettress Sophia'; fifth, 'Love
Sophia'; sixth, 'Pistis Sophia'.

Entonces el Salvador consinti con su consorte, Pistis Sophia, y revel seis


seres espirituales andrginos que son del tipo de los que les precedieron a
ellos. Sus nombres masculinos son los siguientes: en primer lugar, 'Ingnito';
segundo, 'Auto-engendrado'; tercero, 'Engendrador'; cuarto, 'Primer
engendrador'; quinto, 'Todo-engendrador'; sexto, 'Arco-engendrador'. Tambin
los nombres de las hembras son estos: en primer lugar, 'Toda-Sabia Sophia';
segundo, 'Toda-Madre Sofa'; tercero, 'Toda-Engendradora Sophia'; cuarto,
'Primera Engendradora Sophia'; quinto, 'Amor Sophia'; sexto, "Pistis (fe)
Sophia".
From the consenting of those I have just mentioned, thoughts appeared in the aeons that exist.
From thoughts, reflectings; from reflectings, considerings; from considerings, rationalities, from
rationalities, wills, from wills, words.

Desde el consentimiento de los que acabo de mencionar, pensamientos


aparecieron en los eones que existen. Desde los pensamientos, reflejos; desde
reflejos, considerandos; de considerandos, racionalidades, desde
racionalidades, voluntades, de voluntades, palabras.
Then the twelve powers, whom I have just discussed, consented with each other. <Six> males
(and) females (each) were revealed, so that there are seventy-two powers. Each one of the
seventy-two revealed five spiritual (powers), which (together) are the three hundred and sixty
powers. The union of them all is the will.

Entonces los doce poderes, que acabamos de discutir, consintieron entre s.


<seis> hombres (y) mujeres (cada uno) fueron revelados, por lo que hay
setenta y dos poderes. Cada uno de los setenta y dos revel cinco (poderes)
epirituales, que (junto) son los trescientos sesenta poderes. La unin de todos
ellos es la voluntad.
Therefore our aeon came to be as the type of Immortal Man. Time came to be as the type of
First Begetter, his son. The year came to be as the type of Savior. The twelve months came to
be as the type of the twelve powers. The three hundred and sixty days of the year came to be
as the three hundred and sixty powers who appeared from Savior. Their hours and moments
came to be as the type of the angels who came from them (the powers), who are without
number.

Por lo tanto nuestro en vino a ser como el tipo de Hombre Inmortal. El


tiempo lleg a ser como el tipo del Primer Engendrador, su hijo. El ao vino a
ser como el tipo del Salvador. Los doce meses llegaron a ser como el tipo de
los doce poderes. Los trescientos sesenta das al ao llegaron a ser como los
trescientos sesenta poderes que aparecieron del Salvador. Sus horas y
momentos llegaron a ser como el tipo de los ngeles que vinieron de ellos (los
poderes), que son sin nmero.

And when those whom I have discussed appeared, All-Begetter, their father, very soon created
twelve aeons for retinue for the twelve angels. And in each aeon there were six (heavens), so
there are seventy-two heavens of the seventy-two powers who appeared from him. And in each
of the heavens there were five firmaments, so there are (altogether) three hundred sixty
firmaments of the three hundred sixty powers that appeared from them. When the firmaments
were complete, they were called 'The Three Hundred Sixty Heavens', according to the name of
the heavens that were before them. And all these are perfect and good. And in this way the
defect of femaleness appeared.

Y cuando aquellos a quienes he discutido aparecieron, Todo-Engendrador, su


padre, muy pronto cre doce eones para squito de los doce ngeles. Y en
cada en haba seis (cielos), por lo que hay setenta y dos cielos de los setenta
y dos poderes que aparecieron de l. Y en cada uno de los cielos haba cinco
firmamentos, por lo que hay (en total) trescientos sesenta firmamentos de los
trescientos sesenta poderes que aparecieron de ellos. Cuando los firmamentos
estaban completos, fueron llamados "Los Trescientos Sesenta Cielos ', de
acuerdo con el nombre de los cielos que estaban delante de ellos. Y todo esto
es perfecto y bueno. Y de esta manera apareci el defecto de la feminidad.
The first aeon, then, is that of Immortal Man. The second aeon is that of Son of Man, who is
called 'First Begetter' ("who is called 'Savior'" added in Codex V). That which embraces these is
the aeon over which there is no kingdom, (the aeon) of the Eternal Infinite God, the aeon of the
aeon of the immortals who are in it, (the aeon) above the Eighth that appeared in chaos.

El primer en, entonces, es del Hombre Inmortal. El segundo en es del Hijo


del Hombre, que se llama "Primer Engendrador '(que se llama' Salvador '",
agregado en el Codex V). Lo que abraza a estos es el en sobre el que no hay
reino, (el en) del Dios, Eterno, Infinito, el en del en de los inmortales que
estn en l, (el en) por encima del Octavo que apareci en el caos.
Now Immortal Man revealed aeons and powers and kingdoms and gave authority to everyone
who appeared from him, to make whatever they desire until the days that are above chaos. For
these consented with each other and revealed every magnificence, even from spirit,
multitudinous lights that are glorious and without number. These received names in the
beginning, that is, the first, the middle, the perfect; that is, the first aeon and the second and the
third. The first was called 'Unity and Rest'. Since each one has its (own) name, the <third> aeon
was designated 'Assembly', from the great multitude that appeared in the multitudinous one.
Therefore, when the multitude gathers and comes to a unity, they are called 'Assembly', from
the Assembly that surpassed heaven. Therefore, the Assembly of the Eighth was revealed as
androgynous and was named partly as male and partly as female. The male was called
'Assembly', the female, 'Life', that it might be shown that from a female came the life in all the
aeons. Every name was received, starting from the beginning.

Ahora el Hombre Inmortal revel eones y poderes y reinos y dio autoridad a


todo el que apareci de l, para hacer lo que ellos desean hasta los das que
estn por encima del caos. Pues estos consentido entre s y revel cada
magnificencia, incluso de espritu, luces multitudinarias que son gloriosas y
sin nmero. Estos nombres recibidos en el principio, es decir, el primero, el
medio, el perfecto; es decir, el en primero y el segundo y el tercero. El
primero se llamaba 'Unidad y Descanso'. Puesto que cada uno tiene su
(propio) nombre, el <tercero> en fue designado 'Asamblea', de la gran

multitud, que apareci de estos multitudinarios. Por lo tanto, cuando se rene


la multitud y llega a una unidad, se les llama 'Asamblea', de la Asamblea que
super el cielo. Por lo tanto, la Asamblea del Octavo se revel como
andrgino y fue nombrado en parte como masculino y en parte como
femenina. El macho se llama 'Asamblea', la hembra, 'Vida', que podra
demostrarse que de una hembra lleg la vida en todos los eones. Cada nombre
se recibi, comenzando desde el principio.
From his concurrence with his thought, the powers appeared who where called 'gods'; and the
gods from their considerings revealed divine gods; and the gods from their considerings
revealed lords; and the lords of the lords from their words revealed lords; and the lords from
their powers revealed archangels; the archangels revealed angels; from <them,> the semblance
appeared, with structure and form for naming all the aeons and their worlds.

Desde su acuerdo con su pensamiento, los poderes que aparecieron fueron


llamados "dioses"; y los dioses de sus considerandos revelaron dioses divinos;
y los dioses de sus considerandos revelaron seores; y los seores de los
seores de sus palabras revelaron seores; y los seores de sus poderes
revelaron arcngeles; los arcngeles revelaron ngeles; desde <ellos> apareci
la apariencia, con la estructura y la forma de nombrar a todos los eones y sus
mundos.
All the immortals, whom I have just described, have authority - all of them - from the power of
Immortal Man and Sophia, his consort, who was called 'Silence', who was named 'Silence'
because by reflecting without speech she perfected her own majesty. Since the imperishabilities
had the authority, each provided great kingdoms in all the immortal heavens and their
firmaments, thrones (and) temples, for their own majesty.

Todos los inmortales, que acabo de describir, tienen autoridad - todos ellos del poder del Hombre Inmortal y Sophia, su consorte, que se llamaba
'Silencio', que fue nombrado 'Silencio' porque reflexionando sin discurso ella
perfeccion su propia majestad. Desde los imperecederos tenan la autoridad,
cada uno provisto de grandes reinos en todos los cielos inmortales y sus
firmamentos, tronos (y) templos, para su propia majestad.
Some, Indeed, (who are) in dwellings and in chariots, being in ineffable glory and not able to be
sent into any creature, provided for themselves hosts of angels, myriads without number for
retinue and glory, even virgin spirits, the ineffable lights. They have no sickness nor weakness,
but it is only will: it comes to be in an instant. Thus were completed the aeons with their heavens
and firmaments for the glory of Immortal Man and Sophia, his consort: the area which
<contained the pattern of> every aeon and their worlds and those that came afterward, in order
to provide the types from there, their likenesses in the heavens of chaos and their worlds.

Algunos, de hecho, (que estn) habitando y en carros, estando en la gloria


inefable y no podrn ser enviado dentro de cualquier criatura, suministrando
por s mismos ejrcitos de ngeles, miradas sin nmero para el squito y la
gloria, incluso espritus vrgenes, las luces inefables. No tienen ninguna
enfermedad ni debilidad, sino son slo voluntad: ello vendr a ser en un
instante. De esta manera se completaron los eones con sus cielos y
firmamentos para la gloria del Hombre Inmortal y Sophia, su consorte: el

espacio que <contena el patrn de> cada en y sus mundos y los que vinieron
despus, con el fin de proporcionar los tipos desde all, sus semejanzas en los
cielos del caos y sus mundos.
And all natures from the Immortal One, from Unbegotten to the revelation of chaos, are in the
light that shines without shadow and (in) ineffable joy and unutterable jubilation. They ever
delight themselves on account of their glory that does not change, and the rest that is not
measured, which cannot be described or conceived among all the aeons that came to be and
their powers. But this much is enough. All I have just said to you, I said in the way that you might
accept, until the one who need not be taught appears among you, and he will speak all these
things to you joyously and in pure knowledge.

Y todas las naturalezas del Uno Inmortal, desde el Ingnito a la revelacin del
caos, estn en la luz que brilla sin sombra y (en) la inefable alegra y jbilo
indecible. Ellos siempre se deleitan en razn de su gloria que no cambia, y el
descanso que no se mide, lo que no se puede describir o concebir entre todos
los eones que vienen a ser y sus poderes. Pero esto es suficiente. Todo lo que
acabo de decir a ustedes, lo dije en la forma en que ustedes lo puedan aceptar,
hasta que aparezca uno que no necesita ser enseado aparezca en medio de
ustedes, y l va a hablar de todas estas cosas a ustedes con alegra y en el
conocimiento puro.

La Biblioteca de Nag Hammadi


La Sofa de Jesucristo

Traducido por Douglas M. Parrott


Archivo Nota
La traduccin de "Sofa de Jesucristo" (tambin a veces titulado, "La
Sabidura de Jesucristo") se deriva de dos ejemplares conservados
separadamente del texto. La primera copia est en Nag Hammadi Codex III
(NHC III); una segunda copia de este texto se conserva en el Berln gnstico
Codex . Un tercer fragmento del texto en griego tambin se encontr entre
los papiros de Oxirrinco documentos. As pues, tenemos tres copias distintas
de esta escritura atestiguada a partir de tres fuentes antiguas separadas, dos
en copto, una en griego. En los comentarios del traductor abajo, secciones
del texto suministrado desde el Berln gnstico Codex se identificarn con la
indicacin, "BG".

The Nag Hammadi Library

The Sophia of Jesus Christ


Translated by Douglas M. Parrott

The Sophia (Wisdom) of Jesus Christ


After he rose from the dead, his twelve disciples and seven women continued to be his
followers, and went to Galilee onto the mountain called "Divination and Joy". When they
gathered together and were perplexed about the underlying reality of the universe and the plan,
and the holy providence, and the power of the authorities, and about everything the Savior is
doing with them in the secret of the holy plan, the Savior appeared - not in his previous form, but
in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I
must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which
he taught us about on the mountain called "Of the Olives" in Galilee.

La Sophia de Jesus Cristo


Traducido al espaol por Jorge Santiago Leiva Delgado

La Sophia (Sabidura) de Jesucristo


Despus de que l se levant de entre los muertos, sus doce discpulos y siete
mujeres siguieron siendo sus seguidores, y se fueron a Galilea a la montaa
llamada "La Adivinacin y La Alegra". Cuando se reunieron juntos y estaban
perplejos acerca de la realidad subyacente del universo y el plan, y la santa
providencia, y el poder de las autoridades, y sobre todo lo que el Salvador
estba haciendo con ellos en el secreto del plan santo, apareci el Salvador no en su forma anterior, sino en el espritu invisible. Y su imagen se asemeja a
un gran ngel de luz. Pero su apariencia no debe describirse. Ninguna carne
mortal podra soportarlo, sino slo uno puro, carne perfecta, como la que l
nos ense acerca de esto en la montaa llamada "De los Olivos" en Galilea.
And he said: "Peace be to you, My peace I give you!" And they all marveled and were afraid.
The Savior laughed and said to them: "What are you thinking about? Are you perplexed? What
are you searching for?"
Philip said: "For the underlying reality of the universe and the plan."
The Savior said to them: "I want you to know that all men are born on earth from the foundation
of the world until now, being dust, while they have inquired about God, who he is and what he is
like, have not found him. Now the wisest among them have speculated from the ordering of the
world and (its) movement. But their speculation has not reached the truth. For it is said that the
ordering is directed in three ways, by all the philosophers, (and) hence they do not agree. For

some of them say about the world that it is directed by itself. Others, that it is providence (that
directs it). Others, that it is fate. But it is none of these. Again, of the three voices I have just
mentioned, none is close to the truth, and (they are) from man. But I, who came from Infinite
Light, I am here - for I know him (Light) - that I might speak to you about the precise nature of
the truth. For whatever is from itself is a polluted life; it is self-made. Providence has no wisdom
in it. And fate does not discern. But to you it is given to know; and whoever is worthy of
knowledge will receive (it), whoever has not been begotten by the sowing of unclean rubbing but
by First Who Was Sent, for he is an immortal in the midst of mortal men."

Y l dijo: "La paz sea contigo, mi paz os doy!" Y todos se maravillaron y


tenan miedo. El Salvador se ri y les dijo: "Qu estn pensando? Estn
perplejos? Qu estn buscando?" Felipe dijo: "Pues la realidad subyacente
del universo y el plan." El Salvador les dijo: "Quiero que sepan que todos los
hombres nacen en la tierra desde el principio del mundo hasta ahora, siendo
polvo, mientras que ellos han preguntado acerca de Dios, quin es y cmo es
l, y no lo han encontrado l. Ahora el ms sabio entre ellos ha especulado
desde el ordenamiento del mundo y (su) movimiento. Pero su especulacin no
ha llegado a la verdad. Porque se dice que el ordenamiento est dirigido de
tres maneras, por todos los filsofos, (y) por lo tanto, no estn de acuerdo.
Pues algunos de ellos dicen sobre el mundo, que se dirige por s mismo. Otros,
que es la providencia (que lo dirige). Otros, que es el destino. Pero no es nada
de eso. Nuevamente, de las tres voces que acabo de mencionar, ninguna est
cerca de la verdad, y (son) del hombre Pero yo, que vengo de la Luz Infinita,
estoy aqu -. porque yo conozco la (Luz) - que yo podra hablar a ustedes
acerca de la naturaleza exacta de la verdad. Pues lo que es de s mismo es una
vida contaminada, eso de hacerse a s mismo. La Providencia no tiene
sabidura en ella. Y el destino no discierne... Pero a vosotros os es dado saber;
y el que es digno de conocimientos (lo) recibir, quien no ha sido engendrado
por la siembra de roce impuro sino por el Primero Que Fue Enviado, porque l
es un inmortal en medio de los hombres mortales. "
Matthew said to him: "Lord, no one can find the truth except through you. Therefore teach us the
truth."
The Savior said: "He Who Is is ineffable. No principle knew him, no authority, no subjection, nor
any creature from the foundation of the world until now, except he alone, and anyone to whom
he wants to make revelation through him who is from First Light. From now on, I am the Great
Savior. For he is immortal and eternal. Now he is eternal, having no birth; for everyone who has
birth will perish. He is unbegotten, having no beginning; for everyone who has a beginning has
an end. Since no one rules over him, he has no name; for whoever has a name is the creation
of another."

Mateo le dijo: "Seor, nadie puede encontrar la verdad, excepto a travs de


ti.Por lo tanto enseanos la verdad.". El Salvador dijo: ". El Quin Es, es
inefable Ningn principio lo conoca, ni autoridad, ni sumetido, ni ninguna
criatura desde la fundacin del mundo hasta ahora, a menos que l solo, y
aquel a quien l quiera hacer la revelacin a travs de l quien es de la Primera
Luz. A partir de ahora, yo soy el Gran Salvador. Porque l es inmortal y
eterno. Ahora l es eterno, sin nacimiento; pues todo lo que ha nacido
perecer. l no es engendrado, que no tiene principio; pues todo lo que tiene

un principio tiene un final. Como nadie gobierna sobre l, no tiene nombre;


pues todo lo que tiene un nombre es la creacin de otro".
(BG 84, 13-17 adds: He is unnameable. He has no human form; for whoever has human form is
the creation of another).

(BG 84, 13 a 17, aade: l es innombrable. l no tiene forma humana, porque


el que tiene forma humana es la creacin de otro.).
"And he has a semblance of his own - not like what you have seen and received, but a strange
semblance that surpasses all things and is better than the universe. It looks to every side and
sees itself from itself. Since it is infinite, he is ever incomprehensible. He is imperishable and
has no likeness (to anything). He is unchanging good. He is faultless. He is eternal. He is
blessed. While he is not known, he ever knows himself. He is immeasurable. He is untraceable.
He is perfect, having no defect. He is imperishability blessed. He is called 'Father of the
Universe'".

"Y l tiene una apariencia de su propiedad -. no como lo que has visto y


recibido, sino una apariencia extraa que supera todas las cosas y es mejor que
el universo. Se ve a cada lado y se ve a s mismo de s mismo. Puesto que es
infinito, l es siempre incomprensible. l es imperecedero y no tiene ninguna
semejanza (para nada). l es bueno que no cambia. l es impecable. l es
eterno. l es bendito. Si bien no se conoce, el siempre se conoce a s mismo.
l es inmensurable. l no es rastreable. l es perfecto, no teniendo ningn
defecto. l es imperecederamente bendito. l es llamado "Padre del
Universo'".
Philip said: "Lord, how, then, did he appear to the perfect ones?"
The perfect Savior said to him: "Before anything is visible of those that are visible, the majesty
and the authority are in him, since he embraces the whole of the totalities, while nothing
embraces him. For he is all mind. And he is thought and considering and reflecting and
rationality and power. They all are equal powers. They are the sources of the totalities. And their
whole race from first to last was in his foreknowledge, (that of) the infinite, unbegotten Father."

Felipe le dijo: "Seor, cmo, entonces, aparecieron los perfectos?" El


perfecto Salvador le dijo: "Antes de nada es visible de los que son visibles, la
majestad y la autoridad estn en l, ya que abarca la totalidad de las
totalidades, mientras que nada lo abraza. Porque l es toda mente y l es
pensamiento y consideracin y reflejo y racionalidad y poder. Todos ellos son
los mismos poderes. Ellos son las fuentes de las totalidades. Y todas sus razas
desde la primera hasta la ltima fue en su conocimiento previo, (esto de) el
Padre ingnito infinito. "
Thomas said to him: "Lord, Savior, why did these come to be, and why were these revealed?"
The perfect Savior said: "I came from the Infinite that I might tell you all things. Spirit-Who-Is
was the begetter, who had the power <of> a begetter and a form-giver`s nature, that the great
wealth that was hidden in him might be revealed. Because of his mercy and his love, he wished
to bring forth fruit by himself, that he might not <enjoy> his goodness alone, but (that) other
spirits of the Unwavering Generation might bring forth body and fruit, glory and honor, in
imperishableness and his infinite grace, that his treasure might be revealed by Self-begotten
God, the father of every imperishableness and those that came to be afterward. But they had
not yet come to visibility. Now a great difference exists among the imperishables."

Toms le dijo: "Seor, Salvador, por qu estos vienen a ser, y por qu fueron
estos revelado?" El perfecto Salvador dijo: ". Yo vengo del Infinito que yo
podra decirle todas las cosas. El Espritu Quin-Es fue el progenitor, que
tena el poder <de> un engendrador y una naturaleza formador- dador, que la
gran riqueza que estaba escondido en l podra ser revelado. A causa de su
misericordia y de su amor, l dese traer fruto por s mismo, que no podra
solo <disfrutar de> su bondad, sino (que) los otros espritus de la Generacin
Decidida podra dar cuerpo y fruta, gloria y honor, en imperecedero y su
infinita gracia, que su tesoro se manifieste por Dios Auto-engendrado, el padre
de todos los imperecederos y los que vinieron a ser despus. Pero ellos an no
haban llegado a la visibilidad. Ahora existe una gran diferencia entre los
imperecederos".
He called out, saying: "Whoever has ears to hear about the infinities, let him hear!"; and "I have
addressed those who are awake." Still he continued and said: "Everything that came from the
perishable will perish, since it came from the perishable. But whatever came from
imperishableness does not perish but becomes imperishable. So, many men went astray
because they had not known this difference and they died."

l llam, diciendo: "El que tenga odos para or hablar de los infinitos, que
oiga"; y "me he dirigido a los que estn despiertos." Sin embargo, continu y
dijo:. "Todo lo que vino desde el corruptible perecer, ya que viene de lo
perecedero. Pero lo que vino desde lo imperecedero no morri, sino que se
convertir en imperecedero As, muchos hombres se desviaron porque no
haban conocido esta diferencia y ellos murieron".
Mary said to him: "Lord, then how will we know that?"
The perfect Savior said: "Come (you) from invisible things to the end of those that are visible,
and the very emanation of Thought will reveal to you how faith in those things that are not
visible was found in those that are visible, those that belong to Unbegotten Father. Whoever has
ears to hear, let him hear!

Mara le dijo: "Seor, cmo vamos a saber eso?" El perfecto Salvador dijo:
"Ven (ustedes) de las cosas invisibles para el fin de aquellos que son visibles,
y la propia emanacin del Pensamiento te revelar cmo se encontr la fe en
esas cosas que no son visibles en las que son visibles, las que pertenecen al
Padre Ingnito. El que tiene odos para or, que oiga!
"The Lord of the Universe is not called 'Father', but 'Forefather', the beginning of those that will
appear, but he (the Lord) is the beginningless Forefather. Seeing himself within himself in a
mirror, he appeared resembling himself, but his likeness appeared as Divine Self-Father, and
<as> Confronter over the Confronted ones, First Existent Unbegotten Father. He is indeed of
equal age <with> the Light that is before him, but he is not equal to him in power.

"El Seor del Universo no se llama 'Padre', sino 'Padre Ancestral', el comienzo
de los que aparecern, pero l (el Seor) es el sin principio Padre Ancestral. Al
verse el mismo dentro de s mismo en un espejo, l apareci semejante a s
mismo, pero su imagen apareci como Divino Padre-Si Mismo, y <como>
Confrontador sobre los Confrontados, Primera Existencia del Padre Ingnito.

l es de hecho de la misma edad <con> la Luz que est delante de l, pero l


no es igual a l en el poder.

"And afterward was revealed a whole multitude of confronting, self-begotten ones, equal in age
and power, being in glory (and) without number, whose race is called 'The Generation over
Whom There Is No Kingdom' from the one in whom you yourselves have appeared from these
men. And that whole multitude over which there is no kingdom is called 'Sons of Unbegotten
Father, God, Savior, Son of God,' whose likeness is with you. Now he is the unknowable, who is
full of ever-imperishable glory and ineffable joy. They all are at rest in him, ever rejoicing in
ineffable joy in his unchanging glory and measureless jubilation; this was never heard or known
among all the aeons and their worlds until now."

"Y despus fue revelado toda una multitud de confrontados, los autoengendrado, iguales en edad y poder, siendo en la gloria (y) sin nmero, cuya
raza se llama 'La Generacin sobre la Cual no hay Reino' desde aquellos en
quien ustedes mismos han aparecido de estos hombres. Y toda esa multitud
sobre las que no hay reino se llama 'Hijos del Padre Ingnito, Dios, Salvador,
Hijo de Dios ", cuya semejanza es con ustedes. Ahora l es lo incognoscible,
quien est lleno de la gloria siempre imperecedera y gozo inefable. Todos
ellos estn en reposo en l, siempre gozosos en la alegra inefable de su gloria
inmutable y jbilo sin medida; esto nunca fue escuchado o conocido entre
todos los eones y sus mundos hasta ahora".
Matthew said to him: "Lord, Savior, how was Man revealed?"
The perfect Savior said: "I want you to know that he who appeared before the universe in
infinity, Self-grown, Self-constructed Father, being full of shining light and ineffable, in the
beginning, when he decided to have his likeness become a great power, immediately the
principle (or beginning) of that Light appeared as Immortal Androgynous Man, that through that
Immortal Androgynous Man they might attain their salvation and awake from forgetfulness
through the interpreter who was sent, who is with you until the end of the poverty of the robbers.

Mateo le dijo: "Seor, Salvador, cmo fue revelado el Hombre?" El perfecto


Salvador dijo: "Quiero que sepan que el que apareci ante el universo en
infinitud, el Padre, Auto-producido, Auto-construido, lleno de luz brillante e
inefable, en el principio, cuando decidi hacer uno mismo que llegara a ser un
gran poder, inmediatamente el comienzo (o principio) de esa Luz apareci
como Hombre Immortal Andrgino, que a travs de ese Hombre Inmortal
Andrgino ellos podran alcanzar su salvacin y despertar del olvido a travs
del intrprete que fue enviado, quien est con vosotros hasta el fin de la
pobreza de los ladrones.
"And his consort is the Great Sophia, who from the first was destined in him for union by Selfbegotten Father, from Immortal Man, who appeared as First and divinity and kingdom, for the
Father, who is called 'Man, Self-Father', revealed this. And he created a great aeon, whose
name is 'Ogdoad', for his own majesty.

"Y su consorte es la Gran Sophia, que desde el principio estaba destinado en


l para la unin por el Padre Auto-engendrado, desde Hombre Inmortal, que

apareci como Primero y divinidad y reino, pues el Padre, que se llama"


Hombre, Auto-Padre ', revel esto. Y l cre un gran en, cuyo nombre es'
Ogdoada ', por su propia majestad.
"He was given great authority, and he ruled over the creation of poverty. He created gods and
angels, <and> archangels, myriads without number for retinue, from that Light and the tri-male
Spirit, which is that of Sophia, his consort. For from this, God originated divinity and kingdom.
Therefore he was called 'God of gods' and 'King of kings'.

"Se le dio una gran autoridad, y l gobern sobre la creacin de la pobreza. l


cre dioses y ngeles, <y> arcngeles, miradas sin nmero para su squito,
desde esa Luz y el Espritu triple-masculino, que es el de Sofa, su consorte.
Porque de esto, Dios origin la divinidad y reino. Por tanto fue llamado "Dios
de dioses" y "Rey de reyes".
"First Man has his unique mind, within, and thought - just as he is it (thought) - (and)
considering, reflecting, rationality, power. All the attributes that exist are perfect and immortal. In
respect to imperishableness, they are indeed equal. (But) in respect to power, they are different,
like the difference between father and son <, and son> and thought, and the thought and the
remainder. As I said earlier, among the things that were created, the monad is first.

"El Primer Hombre tiene su mente nica, dentro, y el pensamiento - al igual


como el lo es (pensamiento) - (y) considerando, reflejando, racionalizando,
poder. Todos los atributos que existen son perfectos e inmortales Con respecto
a lo imperecedero, ellos son, de hecho iguales. (Pero) con respecto al poder,
ellos son diferentes, al igual que la diferencia entre el padre y el hijo <, e hijo>
y pensamiento, y el pensamiento y el resto. Como he dijo antes, entre las
cosas que fueron creadas, la mnada es primero.
"And after everything, all that was revealed appeared from his power. And from what was
created, all that was fashioned appeared; from what was fashioned appeared what was formed;
from what was formed, what was named. Thus came the difference among the unbegotten ones
from beginning to end."

"Y despus de todo, todo lo que fue revelado apareci desde su poder. Y de lo
que fue creado, todo lo que se form apareci; desde lo que estaba formado,
apareci lo que se form; de lo que se form, lo que fue nombrado. As lleg
la diferencia entre los ingnito unos desde el principio al fin".
Then Bartholomew said to him: "How (is it that) <he> was designated in the Gospel 'Man' and
'Son of Man'? To which of them, then, is this Son related?"
The Holy One said to him: "I want you to know that First Man is called 'Begetter, Self-perfected
Mind'. He reflected with Great Sophia, his consort, and revealed his first-begotten, androgynous
son. His male name is designated 'First Begetter, Son of God', his female name, 'First
Begettress Sophia, Mother of the Universe'. Some call her 'Love'. Now First-begotten is called
'Christ'. Since he has authority from his father, he created a multitude of angels without number
for retinue from Spirit and Light."

Entonces Bartolom le dijo: "Cmo (es que) <l> fue designado en el


Evangelio Hombre e Hijo del Hombre "A cul de ellos, entonces, est este
Hijo relacionado?" El Santo le dijo: "Quiero que sepan que el Primer Hombre

se llama 'Engendrador, Mente Auto-perfeccionada". l reflexion con Gran


Sophia, su consorte, y revel su hijo primognito, andrgino. Su nombre
masculino es designado "Primer Engendrador, Hijo de Dios", su nombre
femenino, 'Primera Engendradora Sophia, Madre del Universo ". Algunos la
llaman "Amor ". Ahora el primognito se llama" Cristo". Ya que tiene
autoridad de su padre, l cre una multitud de ngeles sin nmero para su
squito de Espritu y Luz .
His disciples said to him: "Lord, reveal to us about the one called 'Man', that we also may know
his glory exactly."
The perfect Savior said: "Whoever has ears to hear, let him hear. First Begetter Father is called
'Adam, Eye of Light,' because he came from shining Light, and his holy angels, who are
ineffable (and) shadowless, ever rejoice with joy in their reflecting, which they received from
their Father. The whole Kingdom of Son of Man, who is called 'Son of God,' is full of ineffable
and shadowless joy, and unchanging jubilation, (they) rejoicing over his imperishable glory,
which has never been heard until now, nor has it been revealed in the aeons that came
afterward, and their worlds. I came from Self-begotten and First Infinite Light, that I might reveal
everything to you."

Sus discpulos le dijeron: "Seor, revelanos sobre el uno llamado 'Hombre',


que tambin podamos saber exactamente su gloria." El perfecto Salvador dijo:
"El que tiene odos para or, que oiga. El Primer Padre Engendrador es
llamado" Adam, Ojo de la Luz ', porque l vino de la Luz brillante, y sus
santos ngeles, que son inefables (y) sin sombras, siempre se regocijan con
gozo en su reflejo, que fueron recibidas de su Padre. Todo el Reino del Hijo
del hombre, que es llamado "Hijo de Dios", est lleno de jbilo inefable y
alegra sin sombras, y alborozo que no cambia, (ellos) que disfruta sobre su
imperecedera gloria, que nunca se ha odo hasta ahora, ni se ha revelado en los
eones que vinieron despus, y sus mundos. Yo vine del Auto-engendrado y
Primera Luz Infinita, esto podra revelar todo a ustedes".
Again, his disciples said: "Tell us clearly how they came down from the invisibilities, from the
immortal to the world that dies?"
The perfect Savior said: "Son of Man consented with Sophia, his consort, and revealed a great
androgynous light. His male name is designated 'Savior, Begetter of All Things'. His female
name is designated 'All-Begettress Sophia'. Some call her 'Pistis'.

Una vez ms, sus discpulos le dijeron: "Dinos claramente cmo ellos bajaron
de lo invisible, de lo inmortal al mundo que muere?" El perfecto Salvador
dijo: "Hijo de hombre consinti con Sophia, su consorte, y revel una gran luz
andrgina Su nombre masculino se designa 'Salvador, Engendrador de Todas
las Cosas'. Su nombre femenino se designa 'Toda-Engendradora Sophia'. De
alguna manera la llam 'Pistis'.
"All who come into the world, like a drop from the Light, are sent by him to the world of Almighty,
that they might be guarded by him. And the bond of his forgetfulness bound him by the will of
Sophia, that the matter might be <revealed> through it to the whole world in poverty, concerning
his (Almighty's) arrogance and blindness and the ignorance that he was named. But I came
from the places above by the will of the great Light, (I) who escaped from that bond; I have cut
off the work of the robbers; I have awakened that drop that was sent from Sophia, that it might
bear much fruit through me, and be perfected and not again be defective, but be <joined>

through me, the Great Savior, that his glory might be revealed, so that Sophia might also be
justified in regard to that defect, that her sons might not again become defective but might attain
honor and glory and go up to their Father, and know the words of the masculine Light. And you
were sent by the Son, who was sent that you might receive Light, and remove yourselves from
the forgetfulness of the authorities, and that it might not again come to appearance because of
you, namely, the unclean rubbing that is from the fearful fire that came from their fleshly part.
Tread upon their malicious intent."

"Todos los que vienen al mundo, como una gota de la Luz, son enviados por l
para el mundo del Todopoderoso, para que pudieran ser custodiados por l. Y
el vnculo de su olvido lo at por voluntad de Sophia, que es la manera que
podran ser <revelado> a travs de l a todo el mundo en condiciones de
pobreza, en relacin con su (Todopoderosa) arrogancia y ceguera y la
ignorancia que fue nombrado. Pero yo he venido de los lugares de encima por
la voluntad de la gran Luz, (I) que se escap de esa atadura; yo he cortado el
trabajo de los ladrones; yo he despertado esa gota que se envi desde Sofa,
que podra dar mucho fruto a travs de m, y ser perfeccionado y no volver a
ser defectuoso, sino estar <unido> a travs de m, el Gran Salvador, que su
gloria sea revelada, de forma que Sophia tambin podra estar justificada en lo
que respecta a ese defecto, que sus hijos no podran nuevamente volver a ser
defectuosos, sino que podra alcanzar honor y gloria y subir a su Padre, y
conocer las palabras de la Luz masculina. Y ustedes fueron enviados por el
Hijo, quien fue enviado para que pudieran recibir Luz, y quitarse a s mismos
desde el olvido de las autoridades, y que ello no puede venir otra vez a
aparecer gracias a ti, a saber, el roce inmundo es decir, desde el fuego terrible
que vino de su parte carnal. Aplastando sobre su intencin maliciosa".
Then Thomas said to him: "Lord, Savior, how many are the aeons of those who surpass the
heavens?"
The perfect Savior said: "I praise you (pl.) because you ask about the great aeons, for your
roots are in the infinities. Now when those whom I have discussed earlier were revealed, he
provided ....

Entonces Toms le dijo: "Seor, Salvador, cuntos son los eones de los que
sobrepasan los cielos?" El perfecto Salvador dijo: ". Yo los alabo (pl.) pues
ustedes preguntan por los grandes eones, porque sus races estn en los
infinitos Ahora, cuando aquellos a quienes yo he discutido anteriormente
fueron revelados, l proporcion...
[pages 109 and 110 are missing, replaced here by the corresponding section in the Berlin
Gnostic Codex (no.8502), the beginning of which is somewhat different from the final partial
sentence of III 108 (the broken off sentence)]

[ pginas 109 y 110 estn desaparecidos, sustituida aqu por la seccin


correspondiente en el Codex Berln gnstico (no.8502), el principio de que es
algo diferente de la frase parcial final del III 108 (la frase rota)]
BG107]: "Now when those whom I have discussed earlier were revealed, Self-begetter Father
very soon created twelve aeons for retinue for the twelve angels. All these are perfect and good.
Thus the defect in the female appeared."

[BG107] : "Ahora, cuando aquellos a quienes he discutido anteriormente


fueron revelados, el Padre Auto-engendrador muy pronto cre doce eones para
su squito para los doce ngeles Todos estos son perfectos y buenos.As el
defecto en la mujer apareci..."

And <he> said to him: "How many are the aeons of the immortals, starting from the infinities?"
The perfect Savior said: "Whoever has ears to hear, let him hear. The first aeon is that of Son of
Man, who is called 'First Begetter', who is called 'Savior', who has appeared. The second aeon
(is) that of Man, who is called 'Adam, Eye of Light'. That which embraces these is the aeon over
which there is no kingdom, (the aeon) of the Eternal Infinite God, the Self-begotten aeon of the
aeons that are in it, (the aeon) of the immortals, whom I described earlier, (the aeon) above the
Seventh, that appeared from Sophia, which is the first aeon.

Y <l> le dijo: "Cuntos son los eones de los inmortales, a partir de los
infinitos?" El perfecto Salvador dijo: "El que tiene odos para or, oiga. El
primer en es la del Hijo del hombre, que se llama" Primera Engendrador ',
que se llama' Salvador ', quien ha aparecido. El segundo en (es) este del
hombre, que se llama 'Adam, Ojo de la Luz'. Lo que abarca a estos es el en
sobre los que no hay reino, (el en) del Dios Infinito Eterno, el en autoengendrado de los eones que estn en el, (en) de los inmortales, a quienes he
descrito anteriormente, (el en) arriba del Sptimo, que apareci de Sophia,
que es el primer en.
"Now Immortal Man revealed aeons and powers and kingdoms, and gave authority to all who
appear in him, that they might exercise their desires until the last things that are above chaos.
For these consented with each other and revealed every magnificence, even from spirit,
multitudinous lights that are glorious and without number. These were called in the beginning,
that is, the first aeon and <the second> and <the third>. The first <is> called 'Unity and Rest'.
Each one has its (own) name; for the <third> aeon was designated 'Assembly' from the great
multitude that appeared: in one, a multitude revealed themselves. Now because the multitudes
gather and come to a unity we call them 'Assembly of the Eighth.'It appeared as androgynous
and was name partly as male and partly as female. The male is called 'Assembly', while the
female is called 'Life', that it might be shown that from a female came the life for all the aeons.
And every name was received, starting from the beginning.

"Ahora el Hombre Inmortal revel eones y poderes y reinos, y dio autoridad a


todos los que aparecen en l, para que puedan ejercer sus deseos hasta las
ltimas cosas que estn por encima del caos. Para stos consintieron entre s y
revel cada magnificencia, incluso del espritu, luces multitudinarias que son
gloriosa e innumerables. Estos fueron llamados en el principio, es decir, el
primer en y <el segundo> y <el tercero>. El primero <es> llamado "Unidad
y Descanso'. Cada uno tiene su (propio) nombre, porque el <tercer> en fue
designado 'Asamblea' de la gran multitud que apareci: en uno, una multitud
se revelaron ellos mismos. Ahora bien, porque las multitudes se renen y
vienen a una unidad que llamamos 'Asamblea de la Octava. Apareci como
andrgino y fue nominado en parte como masculino y en parte como
femenina. El masculino se llama 'Asamblea', mientras que la femenina se

llama" Vida ", esto que puede demostrarse que de una femenina lleg la vida
de todos los eones. Y cada nombre se recibi, comenzando desde el principio.
"For from his concurrence with his thought, the powers very soon appeared who were called
'gods'; and the gods of the gods from their wisdom revealed gods; <and the gods> from their
wisdom revealed lords; and the lords of the lords from their thinkings revealed lords; and the
lords from their power revealed archangels; the archangels from their words revealed angels;
from them, semblances appeared, with structure and form and name for all the aeons and their
worlds.

"Porque de su acuerdo con su pensamiento, las poderes muy pronto


aparecieron que fueron llamados" dioses ", y los dioses de los dioses de su
sabidura revelaron dioses; <y los dioses desde su sabidura revelaron seores,
y los seores de los seores de sus pensamientos revelaron seores y los
seores de su poder revelaron arcngeles; los arcngeles de sus palabras
revelaron ngeles; desde ellos, semblanzas aparecieron, con estructura y
forma y nombre de todos los eones y sus mundos.
"And the immortals, whom I have just described, all have authority from Immortal Man, who is
called 'Silence', because by reflecting without speech all her own majesty was perfected. For
since the imperishabilities had the authority, each created a great kingdom in the Eighth, (and)
also thrones and temples (and) firmaments for their own majesties. For these all came by the
will of the Mother of the Universe."

"Y los inmortales, que acabo de describir, todos tienen autoridad del Hombre
Inmortal, que se llama 'Silencio', porque al reflexionar sin hablar toda su
propia majestad fue perfeccionada. Porque desde lo imperecedero tenan la
autoridad, cada uno cre un gran reino en el Octavo, (y) tambin tronos y
templos (y) firmamentos para sus propias majestades. Pues todos stos
llegaron por la voluntad de la Madre del Universo".
Then the Holy Apostles said to him: "Lord, Savior, tell us about those who are in the aeons,
since it is necessary for us to ask about them."
The perfect Savior said: "If you ask about anything, I will tell you. They created hosts of angels,
myriads without number, for retinue and their glory. They created virgin spirits, the ineffable and
unchangeable lights. For they have no sickness nor weakness, but it is will. [BG 115,14 adds
here: And they came to be in an instant.]

Entonces los Santos Apstoles le dijeron: "Seor, Salvador, hablanos de


aquellos que estn en los eones, ya que es necesario para nosotros preguntar
acerca de ellos." El perfecto Salvador dijo: "Si preguntas acerca de cualquier
cosa, te lo dir Ellos crearon ejrcitos de ngeles, miradas sin nmero, para su
squito y su gloria. Crearon espritus vrgenes, de luces inefables e
inmutables. Pues ellos no tienen enfermedad, ni debilidad, sino son voluntad
[BG 115,14 aade aqu: Y ellos llegaron a ser en un instante.]
"Thus the aeons were completed quickly in the heavens and the firmaments in the glory of
Immortal Man and Sophia, his consort: the area from which every aeon and the world and those
that came afterward took (their) pattern for their creation of likenesses in the heavens of chaos
and their worlds. And all natures, starting from the revelation of chaos, are in the Light that
shines without shadow, and joy that cannot be described, and unutterable jubilation. They ever

delight themselves on account of their unchanging glory and the immeasurable rest, which
cannot be described among all the aeons that came to be afterward, and all their powers. Now
all that I have just said to you, I said that you might shine in Light more than these."

"As, los eones se completaron rpidamente en los cielos y los firmamentos en


la gloria del Hombre Inmortal y Sophia, su consorte: el rea de la cual cada
en y el mundo y los que vinieron despus tomaron (su) modelo para su
creacin de semejanzas en los cielos del caos y sus mundos. Y todas las
naturalezas, a partir de la revelacin del caos, estn en la Luz que brilla sin
sombra, y la alegra que no se puede describir, y jbilo indecible. Ellos
siempre se deleitan en razn de su gloria inmutable y el descanso
inconmensurable, que no puede ser descrito entre todos los eones que llegaron
a ser despus, y todos sus poderes. Ahora todo lo que acabo de decir a ustedes,
Yo dije que ustedes podran brillar en la luz ms que stos".
Mary said to him: "Holy Lord, where did your disciples come from, and where are they going,
and (what) should they do here?"
The Perfect Savior said to them: "I want you to know that Sophia, the Mother of the Universe
and the consort, desired by herself to bring these to existence without her male (consort). But by
the will of the Father of the Universe, that his unimaginable goodness might be revealed, he
created that curtain between the immortals and those that came afterward, that the
consequence might follow ... [BG 118:] ... every aeon and chaos - that the defect of the female
might <appear>, and it might come about that Error would contend with her. And these became
the curtain of spirit. From <the> aeons above the emanations of Light, as I have said already, a
drop from Light and Spirit came down to the lower regions of Almighty in chaos, that their
molded forms might appear from that drop, for it is a judgment on him, Arch-Begetter, who is
called 'Yaldabaoth'. That drop revealed their molded forms through the breath, as a living soul. It
was withered and it slumbered in the ignorance of the soul. When it became hot from the breath
of the Great Light of the Male, and it took thought, (then) names were received by all who are in
the world of chaos, and all things that are in it through that Immortal One, when the breath blew
into him. But when this came about by the will of Mother Sophia - so that Immortal Man might
piece together the garments there for a judgment on the robbers - <he> then welcomed the
blowing of that breath; but since he was soul-like, he was not able to take that power for himself
until the number of chaos should be complete, (that is,) when the time determined by the great
angel is complete.

Mara le dijo: "Santo Seor, de dnde provienen sus discpulos, y adnde


van, y (que) ellos haran aqu?" El perfecto Salvador les dijo: "Quiero que
sepas que Sofa, la Madre del Universo y el consorte, deseaba por s misma
traer esto a la existencia sin su masculino (consorte). Pero, por la voluntad del
Padre del Universo , de su bondad inimaginable puede ser revelada, cre esa
cortina entre los inmortales y los que vinieron despus, que la consecuencia
podra seguir ... [BG 118:] ... cada en y caos - que el defecto de lo femenino
<aparecera>, y podra suceder que Error lidiara con ella. Y estos se
convirtieron en la cortina del espritu. Desde <los> eones superiores las
emanaciones de Luz, como ya he dicho, una gota de Luz y espritu descendi
a las regiones inferiores del Todopoderoso en el caos, que sus formas
moldeadas pueden aparecer de esta gota, ya que es un juicio sobre l, ArcoEngendrador, que se llama 'Yaldabaoth'. Esta cada revel sus formas
moldeadas a travs de la respiracin, como una alma viva. Fue marchitada y
dormida en la ignorancia del alma. Cuando se hizo calor desde el aliento de la

Gran Luz del Masculino, y se puso a reflexionar, (entonces) los nombres


fueron recibidos por todos los que estn en el mundo del caos y todas las
cosas que estn en l a travs de ese Inmortal, cuando el aliento sopl en l.
Pero cuando esto se produjo por la voluntad de la madre Sophia - para que el
Hombre Inmortal pudiera juntar las prendas all para un juicio sobre los
ladrones - <l> entonces dio la bienvenida al soplido de ese aliento; pero ya
que que era como-alma, l no fue capaz de tomar el poder para s mismo hasta
que el nmero de caos fuera completa, (es decir,) cuando el tiempo
determinado por el gran ngel est completa.
"Now I have taught you about Immortal Man and have loosed the bonds of the robbers from
him. I have broken the gates of the pitiless ones in their presence. I have humiliated their
malicious intent, and they all have been shamed and have risen from their ignorance. Because
of this, then, I came here, that they might be joined with that Spirit and Breath, [III continues:]
and might from two become one, just as from the first, that you might yield much fruit and go up
to Him Who Is from the Beginning, in ineffable joy and glory and honor and grace of the Father
of the Universe.

"Ahora que les he enseado acerca Hombre Inmortal y han desatado los lazos
de los ladrones de l. He roto las puertas de los ms despiadados en su
presencia. Yo he humillado su mala intencin, y todos ellos han sido
avergonzadod y han subido de su ignorancia. Debido a esto, entonces, he
venido aqu, para que pudieran ser unidos con el Espritu y la Respiracin, [III
contnua:] y puedan de dos convertirse en uno, as como desde el principio,
esto podra dar mucho fruto e ir hasta l Quien Est desde el Principio, en la
alegra inefable, la gloria y el honor y la gracia del Padre del Universo.
"Whoever, then, knows the Father in pure knowledge will depart to the Father and repose in
Unbegotten Father. But whoever knows him defectively will depart to the defect and the rest of
the Eighth. Now whoever knows Immortal Spirit of Light in silence, through reflecting and
consent in the truth, let him bring me signs of the Invisible One, and he will become a light in the
Spirit of Silence. Whoever knows Son of Man in knowledge and love, let him bring me a sign of
Son of Man, that he might depart to the dwelling-places with those in the Eighth.

"Quienquiera que, entonces, conoce al Padre en el conocimiento puro partir


hacia el Padre y el reposar en el Padre Ingnito. Pero el que lo conoce
defectuosamente partir al defecto y descansar en el Octava. Ahora todo el
que conoce el Espritu Inmortal de Luz en silencio, a travs de reflexionar y
consentimiento en la verdad, el me trae signos del Uno Invisible, y se
convertir en una luz en el Espritu del Silencio. Quien conoce al Hijo del
Hombre en el conocimiento y el amor, el me trae un signo del Hijo del
Hombre, que podra salir a las moradas con aquellos en la Octava.
"Behold, I have revealed to you the name of the Perfect One, the whole will of the Mother of the
Holy Angels, that the masculine multitude may be completed here, that there might appear in
the aeons, the infinities and those that came to be in the untraceable wealth of the Great
Invisible Spirit, that they all might take from his goodness, even the wealth of their rest that has
no kingdom over it. I came from First Who Was Sent, that I might reveal to you Him Who Is from
the Beginning, because of the arrogance of Arch-Begetter and his angels, since they say about
themselves that they are gods. And I came to remove them from their blindness, that I might tell
everyone about the God who is above the universe. Therefore, tread upon their graves,

humiliate their malicious intent, and break their yoke and arouse my own. I have given you
authority over all things as Sons of Light, that you might tread upon their power with your feet."

"He aqu, yo he revelado a ustedes el nombre del Uno Perfecto, toda la


voluntad de la Madre de los Santos ngeles, que la multitud masculina puede
ser completada aqu, que podra aparecer en los eones, los infinitos y los que
vinieron a ser en la riqueza ilocalizable del Gran Espritu Invisible, que todos
ellos poueden tomar de su bondad, incluso la riqueza de su descanso que no
tiene reino sobre l. Yo vine desde el Primero Que Fue Enviado, para que yo
le revelara a ustedes a l Quien Es desde el Principio, debido a la arrogancia
de Arco-Engendrador y sus ngeles, ya que dicen de s mismos que son
dioses. Y yo vine para sacarlos a ellos de su ceguera, que yo puedo decirle
todo acerca de Dios quien est por encima del universo. Por lo tanto, pisoteo
sobre sus tumbas, humillo sus malas intenciones, y rompo su yugo y levanto
la ma. Yo les he dado autoridad sobre todas las cosas como Hijos de la Luz,
esto que ustedes pueden pisotear sobre su poder con sus pies. "
These are the things the blessed Savior said, and he disappeared from them. Then all the
disciples were in great, ineffable joy in the spirit from that day on. And his disciples began to
preach the Gospel of God, the eternal, imperishable Spirit. Amen.

Estas son las cosas que el bendito Salvador dijo, y l desapareci de ellos.
Entonces todos los discpulos estuvieron con gran alegra inefable en el
espritu desde ese da en adelante. Y sus discpulos empezaron a predicar el
Evangelio de Dios, el Espritu imperecedero, eterno. Amn.
The Nag Hammadi Library

The Dialogue of the Savior


Translated by Stephen Emmel
The Savior said to his disciples, "Already the time has come, brothers, for us to abandon our
labor and stand at rest. For whoever stands at rest will rest forever. And I say to you, be always
above [...] time [...] you [...] be afraid of [...] you [...] anger is fearful [...] arouse anger [...] but
since you have [...] they accepted these words concerning it with fear and trembling, and it set
them up with governors, for from it nothing was forthcoming. But when I came, I opened the
path, and I taught them about the passage which they will traverse, the elect and solitary, who
have known the Father, having believed the truth and all the praises while you offered praise.

El Salvador dijo a sus discpulos: "Ya ha llegado el momento, hermanos, para


que abandonemos nuestro trabajo y permanezcamos en reposo. Porque todo el
que se encuentra en reposo descansar para siempre. Y yo digo, estar siempre
por encima de [...] tiempo [...] tu [...] tenga miedo de [...] tu [...] la ira es
terrible [...] despertar la ira [...] pero ya que tu tienes [...] ellos aceptaban estas
palabras relacionadas con temor y temblor, y ello los puso a ellos arriba con
los gobernadores, porque de ello nada era venidero. Pero cuando yo llegu,
me abrieron el camino, y les ense sobre el pasaje que van a recorrer, los

elegidos y solitario, que han conocido al Padre, habiendo credo la verdad y


todas las alabanzas a medida que tu ofreciste alabanzas.

El Dilogo del Salvador


Traducido al espaol por Jorge Santiago Leiva Delgado

"So when you offer praise, do so like this: Hear us, Father, just as you heard your only-begotten
son, and received him, and gave him rest from any [...] You are the one whose power [...] your
armor [...] is [...] light [...] living [...] touch [...] the word [...] repentance [...] life [...] you. You are
the thinking and the entire serenity of the solitary. Again: Hear us just as you heard your elect.
Through your sacrifice, these will enter; through their good works, these have saved their souls
from these blind limbs, so that they might exist eternally. Amen.

El Dilogo del Salvador


Traducido al espaol por Jorge Santiago Leiva Delgado

El Salvador dijo a sus discpulos: "Ya ha llegado el momento, hermanos, para


que abandonemos nuestro trabajo y permanezcamos en reposo. Porque todo el
que se encuentra en reposo descansar para siempre. Y yo digo, estar siempre
por encima de [...] tiempo [...] tu [...] tenga miedo de [...] tu [...] la ira es
terrible [...] despertar la ira [...] pero ya que tu tienes [...] ellos aceptaban estas
palabras relacionadas con temor y temblor, y ello los puso a ellos arriba con
los gobernadores, porque de ello nada era venidero. Pero cuando yo llegu,
me abrieron el camino, y les ense sobre el pasaje que van a recorrer, los
elegidos y solitario, que han conocido al Padre, habiendo credo la verdad y
todas las alabanzas a medida que tu ofreciste alabanzas.

"As que cuando ustedes ofrecen alabanzas, haganlo as: Escchanos padre,
del mismo modo que escuchastes a tu hijo unignito, y le recibistes y le
distes paz de cualquier [...] T eres el que tiene el poder [. ..] t armadura [...]
es [...] la luz [...] vida [...] contacto [...] la palabra [...] el arrepentimiento [...]
la vida [. . ..] a ti. T eres el pensamiento y toda la serenidad del solitario. Una
vez ms: Escchanos as como osteis a tu electo. A travs de su sacrificio,
stos entrarn, a travs de sus buenas obras, stos han salvado sus almas de
estos miembros ciegos, de modo que puedan existir eternamente. Amn.
"I will teach you. When the time of dissolution arrives, the first power of darkness will come upon
you. Do not be afraid and say "Behold! The time has come!" But when you see a single

staff ... (3 lines indecipherable) ... understand [...] the work [...] and the governors [...] come
upon you [...]. Truly, fear is the power [...]. So if you are going to be afraid of what is about to
come upon you, it will engulf you. For there is not one among them who will spare you or show
you mercy. But in this way, look at the [...] in it, since you have mastered every word on earth. It
[...] take you up to the [...] place where there is no rule [...] tyrant. When you [...] you will see
those who [...] and also [...] tell you [...] the reasoning power [...] reasoning power [...] place of
truth [...] but [...]. But you [...] truth, this [...] living [...] and your joy [...]. So [...] in order that [...]
your souls [...] lest it [...] the word [...] raise... (3 lines indecipherable)... For the crossing place is
fearful before you. But you, with a single mind, pass it by! For its depth is great; its height is
enormous [...] single mind [...] and the fire [...] [...] all the powers [...] you, they [...] and the
powers [...] they [...][...] soul [...] [...] in everyone [...] you are the [...] and [...] forget [...] son [...]
and you [...][...]."

"Yo te ensear. Cuando el momento de la disolucin llegue, el primer poder


de la oscuridad vendr sobre ti. No tengas miedo y dice" He aqu! Ha llegado
el momento! "Pero cuando ves un solo personal ... (3 lneas indescifrables) ...
entender [...] el trabajo [...] y los gobernadores [...] ha venido sobre vosotros [.
..]. En verdad, el miedo es el poder [...]. As que si ustedes van a tener miedo
de lo que est por venir sobre ustedes, eso los engullir. Pues no hay uno entre
ellos que le perdonar o le mostrar misericordia. Pero de esta manera, mira
en la [...] en ello, ya que ustedes han dominado cada palabra en la tierra. Esto
[...] los llevar hasta el lugar [...] donde no hay gobernador [...] tirano. Cuando
[...] ustedes vean aquellos que [...] y tambin [...] les dirn [...] el poder de
razonamiento [...] poder de razonamiento [...] lugar de la verdad [...], pero [...].
Pero ustedes [...] la verdad, esta [...] vida [...] y su alegra [...] Por lo tanto. [...]
con el fin de que [...] sus almas [...] para que no [...] la palabra [...] eleva ... (3
lneas indescifrables) ... Pues el lugar de cruce tiene miedo ante t. Pero
ustedes, con una sola mente, lo pasarn. Pues su profundidad es grande; su
altura es enorme [...] una mente [...] y el fuego [...] [.. .] todos los poderes [...]
ustedes, ellos [...] y los poderes [...] ellos [...] [...] alma [...] [...] en todo el
mundo [...] usted son el [...] y [...] olvidar [...] hijo [...] y ustedes [...] [...] ".
Matthew said, "How [...][...]?"
The Savior said "[...] the things inside you [...] will remain, you [...]."
Judas said, "Lord [...] the works [...] these souls, these [...], these little ones, when [...] where will
they be? [...] the spirit [...]?"
The Lord said, "[...] receive them. These do not die, [...] they are not destroyed, for they have
known their consorts and him who would receive them. For the truth seeks out the wise and the
righteous."

Mateo dijo: "Cmo [...] [...]?" El Salvador dijo: "[...] las cosas dentro de ti
[...] permanecern, que [...]." Judas dijo: "Seor [...] las obras [...] estas almas,
estos [...], estos pequeos, cuando [...] dnde estarn? [...] el espritu [...]? "
El Seor dijo: "[...] recibirlos. Estos no mueren, [...] no se destruyen, porque
ellos conocen sus consortes y a el quien los recibira a ellos. Porque la verdad
busca a los sabios y a los justos".
The Savior said, "The lamp of the body is the mind. As long as the things inside you are set in
order, that is, [...], your bodies are luminous. As long as your hearts are dark, the luminosity you
anticipate [...] I have [...] I will go [...] my word [...] I send [...]."
His disciples said, "Lord, who is it who seeks, and [...] reveals?"

The Lord said to them, "He who seeks [...] reveals [...]."
Matthew said, "Lord, when I [...] and when I speak, who is it who [...] and who listens?"
The Lord said, "It is the one who speaks who also listens, and it is the one who can see who
also reveals."

El Salvador dijo: "La lmpara del cuerpo es la mente. Tanto como las cosas
dentro de ti que estn puestas en orden, es decir, [...], sus cuerpos son
luminosos. Mientras sus corazones son oscuros, la luminosidad usted anticipa
[...] yo tengo [...] yo ir [...] mi palabra [...] yo envo [...]. "Sus discpulos le
dijeron: "Seor, quin es el que busca, y [...] revela?" El Seor les dijo: "El
que busca [...] revela [...]." Mateo dijo: "Seor, cuando yo [...] y cuando hablo,
quin es ello que [...] y quien escucha?" El Seor dijo: "Es uno el que habla
quien tambin escucha, y es el nico que puede ver que tambin revela."
Mary said, "Lord, behold! Whence do I bear the body while I weep, and whence while I
[laugh]?"
The Lord said, "[...] weeps on account of its works [...] remain and the mind laughs [...][...] spirit.
If one does not [...] darkness, he will be able to see [...]. So I tell you [...] light is the darkness [...]
stand in [...] not see the light [...] the lie [...] they brought them from [...]. You will give [...] and [...]
exist forever. [...][...] ever. Then all the powers which are above, as well as those below, will [...]
you. In that place there will be weeping and gnashing of teeth over the end of all these things."

Mara dijo: "Seor, he aqu! Adnde me lleva el cuerpo mientras lloro, y


adnde mientras yo [rio]?" El Seor dijo: "[...] llora a causa de sus obras [...]
quedan y la mente re [...] [...] el espritu. Si uno no [...] oscuridad, l ser
capaz de ver [...]. Por eso te digo [...] la luz es la oscuridad [...] estoy en [...]
no ve la luz [...] la mentira [.. .] las traen desde [...]. T dars [...] y [...] existen
siempre. [...] [...] siempre. Entonces todos los poderes que estn arrioba, as
tanto como los de abajo, se [...] usted. En ese lugar all ser el llanto y el crujir
de dientes sobre el final de todas estas cosas".
Judas said, "Tell us, Lord, what was [...] before the heaven and the earth existed."
The Lord said, "There was darkness and water, and spirit upon water. And I say to you [...] what
you seek after [...] inquire after [...] within you [...] the power and the mystery [...] spirit, for from
[...] wickedness [...] come [...] mind [...] behold [...][...]."
[...] said, "Lord, tell us where the [...] is established, and where the true mind exists."
The Lord said, "The fire of the spirit came into existence [...] both. On this account, the [...] came
into existence, and the true mind came into existence within them [...]. If someone sets his soul
up high, then he will be exalted."
And Matthew asked him, "[...] took [...], it is he who [...]."
The Lord said, "[...] stronger than [...] you [...] to follow you and all the works [...] your hearts. For
just as your hearts [...], so [...] the means to overcome the powers above, as well as those
below [...]. I say to you, let him who possesses power renounce it and repent. And let him who
[...] seek and find and rejoice."

Judas dijo: "Dnos, Seor, lo que era [...] antes de que el cielo y la tierra
existieran." El Seor dijo: "Haba oscuridad y agua, y el espritu sobre el agua.
Y os digo que [...] lo que buscan despus de [...] preguntes acerca de [...]
dentro de ti [...] el poder y el misterio [...] el espritu, porque a partir de [...] la
maldad [...] llegado [...] mente [...] he aqu [...] [...]". [...] Dijo: "Seor, dinos
donde el [...] est establecido, y donde existe la verdadera mente." El Seor

dijo: "El fuego del espritu entr en existencia [...] ambos. En este respecto, el
[...] lleg a existir, y la verdadera mente lleg a existir dentro de ellos [...]. Si
alguien pone su alma en lo alto, entonces l ser enaltecido". Y Mateo le
pregunt: "[...] tom [...], que es el que [...]." El Seor dijo: "[...] ms fuerte
que [...] you [...] para seguirte y todas las obras [...] sus corazones. Porque as
como sus corazones [...], as [...] los medios para superar los poderes de arriba,
as como los de abajo [...]. Yo digo, que, el que posee el poder renuncie a ello
y se arrepienta. Y dejarle al quien [...] busca y encuentra y alegrarse. "
Judas said, "Behold! I see that all things exist [...] like signs upon [...]. On this account did they
happen thus."
The Lord said, "When the Father established the cosmos, he [...] water from it, and his Word
came forth from it, and it inhabited many [...]. It was higher than the path [...] surrounds the
entire earth [...] the collected water [...] existing outside them. [...] the water, a great fire
encircling them like a wall. [...] time once many things had become separated from what was
inside. When the [...] was established, he looked [...], and said to it, 'Go, and [...] from yourself,
in order that [...] be in want from generation to generation, and from age to age.' Then it cast
forth from itself fountains of milk and fountains of honey, and oil and wine and good fruits, and
sweet flavor and good roots, in order that it might not be deficient from generation to generation,
and from age to age. And it is above [...] standing [...] its beauty [...] and outside there was a
great light, powerful [...] resemble it, for it [...] rules over all the aeons above and below. [...] was
taken from the fire [...] it was scattered in the [...] above and below. All the works which depend
on them, it is they [...] over the heaven above and over the earth below. On them depend all the
works."
And when Judas heard these things, he bowed down, and he [...], and he offered praise to the
Lord.

Judas dijo: "He aqu yo veo que todas las cosas existen [...] como signos sobre
[...]. En este tema ellos hicieron que sucediera as." El Seor dijo: "Cuando el
Padre cre el cosmos, l [...] el agua desde ello, y su Palabra sali de l, y
habitaba muchos [...]. Era ms alto que el camino [... ] rodea toda la tierra [...]
el agua recogida [...] que existe fuera de ellos. [...] el agua, un gran fuego
rodendolos como una pared. [...] el tiempo una vez que muchas cosas haba
llegado a estar separadas de lo que haba dentro. Cuando el [...] se estableci,
l mir [...], y le dijo a ello: "Ve, y [...] a partir de t mismo, con el fin de que
[...] ser en querer de generacin en generacin, y de siglo en siglo. 'Entonces
es echado fuera de s mismo fuentes de leche y fuentes de miel, y aceite y vino
y de buenos frutos, y el sabor dulce y buenas races, con el fin de que podra
no ser deficientes de generacin en generacin, y de siglo en siglo. Y est
arriba de [...] permaneciendo [...] su belleza [...] y afuera haba una gran luz,
poderosa [...] parecerse a ello, pues ello [...] gobierna sobre todos los eones
arriba y abajo. [...] fue tomada desde el fuego [...] fue dispersado en el [...]
arriba y abajo. Todas las obras que dependen de ellos, es que ellos [...] sobre el
cielo arriba y la tierra abajo. En ellos dependen todas las obras ". Y cuando
Judas oy estas cosas, l se inclin hacia abajo, y l [...], y l ofreci alabanza
al Seor.
Mary hailed her brethren, saying, "Where are you going to put these things about which you ask
the son [...]?"
The Lord said to her, "Sister, [no one] will be able to inquire about these things except for

someone who has somewhere to put them in his heart. [...] to come forth [...] and enter [...], so
that they might not hold back [...] this impoverished cosmos."

Mara alab sus hermanos, diciendo: "Dnde vas a poner estas cosas de las
que has preguntado al hijo [...]?" El Seor le dijo: "Hermana, [nadie] podr
informarse acerca de estas cosas, excepto para alguien que tiene un lugar para
ponerlos en su corazn. [...] venir [...] y entre [...], por lo que ellos no pueden
mantenerse atrs [...] este empobrecido cosmos. "
Matthew said, "Lord, I want to see that place of life, [the place] where there is no wickedness,
but rather, there is pure light!"
The Lord said, "Brother Matthew, you will not be able to see it as long as you are carrying flesh
around."
Matthew said, "Lord, even if I will not be able to see it, let me know it!"
The Lord said, "Everyone who has known himself has seen it in everything given to him to do,
[...] and has come to [...] it in his goodness."

Mateo dijo: "Seor, quiero ver ese lugar de la vida, [el lugar] donde no hay
maldad, sino ms bien, hay luz pura!" El Seor dijo: "Hermano Mateo, t no
ser capaz de verlo tanto como t ests llevando carne alrededor." Mateo dijo:
"Seor, aunque no voy a ser capaz de verlo, djame conocerlo!" El Seor dijo:
"Todo el mundo que se ha conocido a s mismo lo ha visto en todo lo dado a
para hacer, [...] y ha llegado a [...] que en su bondad."
Judas responded, saying, "Tell me, Lord, how it is that [...] which shakes the earth moves."
The Lord picked up a stone and held it in his hand, saying "What am I holding in my hand?"
He said, "It is a stone."
He said to them, "That which supports the earth is that which supports the heaven. When a
Word comes forth from the Greatness, it will come on what supports the heaven and the earth.
For the earth does not move. Were it to move, it would fall. But it neither moves nor falls, in
order that the First Word might not fail. For it was that which established the cosmos and
inhabited it, and inhaled fragrance from it. For [...] which do not move, I [...] you, all the sons of
men. For you are from that place. In the hearts of those who speak out of joy and truth, you
exist. Even if it comes forth in the body of the Father among men, and is not received, still it [...]
return to its place. Whoever does not know the work of perfection, knows nothing. If one does
not stand in the darkness, he will not be able to see the light. If one does not understand how
fire came into existence, he will burn in it, because he does not know the root of it. If one does
not first understand water, he knows nothing. For what use is there for him to be baptized in it?
If one does not understand how blowing wind came into existence, he will blow away with it. If
one does not understand how body, which he bears, came into existence, he will perish with it.
And how will someone who does not know the Son know the Father? And to someone who will
not know the root of all things, they remain hidden. Someone who will not know the root of
wickedness is no stranger to it. Whoever will not understand how he came will not understand
how he will go, and he is no stranger to this cosmos which will [...], which will be humiliated."

Judas respondi, diciendo: "Dime, Seor, cmo es que [...], que sacude la
tierra se mueve." El Seor tom una piedra y la sostuvo en la mano, diciendo:
"Qu estoy sosteniendo en mi mano?" l dijo: "Es una piedra." l les dijo:
"Lo que apoya la tierra es eso que soporta el cielo. Cuando una Palabra sale de
la Grandeza, vendr de lo que admita el cielo y la tierra. Porque la tierra no se
mueve. Si fuera a moverse, caera. Pero no se mueve ni cae, enhj orden de que
la primera palabra no debe. Porque fue la que cre el cosmos y lo habit, e
inhal la fragancia de ella. Para [...] que no se mueva , yo [...] t, todos los

hijos de los hombres. Porque t eres de ese lugar. En los corazones de los que
hablan de la alegra y de la verdad, ustedes existen. Incluso si viene en el
mismo cuerpo del Padre entre los hombres, y no es recibido, todava [...]
vuelve a su lugar. El que no conoce el trabajo de la perfeccin, no sabe nada.
Si uno no ha permanecido en la oscuridad, no va a ser capaz de ver la luz. Si
uno no entiende cmo el fuego entr en existencia, se quemar en l, porque
no conocen la raz del mismo. Si uno no entiende primero el agua, no sabe
nada. Para qu sirve para l ser bautizado en ella? Si uno no entiende cmo el
viento que sopla vino en existencia, el volar lejos con el. Si uno no entiende
cmo el cuerpo, del que es portador, entr en existencia, perecer con l. Y
cmo alguien que no conoce al Hijo conocer al Padre? Y para alguien que no
va a saber la raz de todas las cosas, estas permanecern ocultas. Alguien que
no quiere saber la raz de la maldad no es ajeno a la misma. El que no entiende
cmo lleg no entender cmo se va a ir, y l no es ajeno a este cosmos que
[...], que ser humillado".
Then he [...] Judas and Matthew and Mary [...] the edge of heaven and earth. And when he
placed his hand upon them, they hoped that they might [...] it. Judas raised his eyes and saw an
exceedingly high place, and he saw the place of the abyss below. Judas said to Matthew,
"Brother, who will be able to climb up to such a height or down to the bottom of the abyss? For
there is a tremendous fire there, and something very fearful!" At that moment, a Word came
forth from it. As it stood there, he saw how it had come down. Then he said to it, "Why have you
come down?"
And the Son of Man greeted them and said to them, "A seed from a power was deficient, and it
went down to the abyss of the earth. And the Greatness remembered it, and he sent the Word
to it. It brought it up into his presence, so that the First Word might not fail."
Then his disciples were amazed at all the things he had said to them, and they accepted them
on faith. And they concluded that it is useless to regard wickedness.

Entonces l [...] Judas y Mateo y Mara [...] el borde del cielo y de la tierra. Y
cuando l puso su mano sobre ellos, esperaban que podran [...] ello. Judas
levant los ojos y vio un lugar muy alto, y vio el lugar del abismo abajo. Judas
dijo a Mateo: "Hermano, quien ser capaz de subir hasta tal altura o hacia
abajo hasta el fondo del abismo? Porque hay un tremendo fuego all, y algo
muy terrible!" En ese momento, una palabra sali de ello. En su forma actual,
l vio cmo haba llegado abajo. Luego le dijo a l, "Por qu has descendido
ac?" Y el Hijo del Hombre les dio la bienvenida y les dijo: "Una semilla de
un poder era deficiente, y baj al abismo de la tierra. Y la Gandeza lo
recordaba, y envi la Palabra a ella. Lo llev arriba hasta su presencia, por lo
que la Primera Palabra no poda fallar ". Entonces sus discpulos se
asombraron de todas las cosas que l le haba dicho a ellos, y ellos lo
aceptaron en la fe. Y llegaron a la conclusin de que es intil considerar
maldad.
(38) Then he said to his disciples, "Have I not told you that like a visible voice and flash of
lightning will the good be taken up to the light?"
Then all his disciples offered him praise and said, "Lord, before you appeared here, who was it
who offered you praise? For all praises exist on your account. Or who is it who will bless you?
For all blessing derives from you."

(38) Entonces dijo a sus discpulos: "No te he dicho que como una voz
visible y luz de relmpago ser el bueno llevado a la luz?" Entonces todos los
discpulos le ofrecieron elogios y dijeron: "Seor, antes de que aparecieras
aqu, a quin fue que le ofreciste alabanzas? Pues todas las alabanzas existen
en tu cuenta. O quin es el que te bendecir? Pues toda la bendicin proviene
de ti."
(40) As they stood there, he saw two spirits bringing a single soul with them in a great flash of
lightning. And a Word came forth from the Son of Man, saying, "Give them their garment!" And
the small one became like the big one. They were [...] those who received them [...] each other.
Then [...] disciples, whom he had [...].
Mary said, "[...] see evil [...] them from the first [...] each other.
The Lord said, "[...] when you see them [...] become huge, they will [...]. But when you see the
Eternal Existent, that is the great vision."
They all said to him, "Tell us about it!"
He said to them, "How do you wish to see it? By means of a transient vision or an eternal
vision?" He went on and said, "Strive to save that which can follow you, and to seek it out, and
to speak from within it, so that, as you seek it out, everything might be in harmony with you. For
I say to you, truly, the living God [...] in you [...] in him."

(40) Mientras estaban all, vio a dos espritus que traen una sola alma con
ellos en un gran destello de un relmpago. Y una Palabra sali del Hijo del
Hombre, diciendo, "Denles su vestidura!" Y el pequeo se convirti como el
grande. Ellos fueron [...] quienes los recibieron a ellos [...] entre s. Entonces
[...] discpulos, a quien el haba [...]. Mara dijo: "[...] ver mal [...] a ellos
desde el primer [...] entre s. El Seor dijo: "[...] cuando los vean [...] llegaran
a ser enorme, ellos [...]. Pero cuando tu ves el Existente Eterno, esa es la gran
visin". Todos ellos le dijeron: "Hblanos de eso!" l les dijo: "Cmo desean
verlo? A travs de una visin transitoria o una visin eterna?" Continu
diciendo: "Esforzaos para salvar lo que pueda seguirte, y buscarlo afuera, y
hablar desde dentro de ello, de modo que, a medida que buscas afuera, todo
podra estar en armona contigo. Porque os digo que, en verdad, el Dios vivo
[...] en t [...] en l. "
Judas said, "Truly, I want [...]."
The Lord said to him, "[...] living [...] dwells [...] entire [...] the deficiency [...]."
Judas said, "Who [...]?"
The Lord said to him, "[...] all the works which [...] the remainder, it is they which you [...]."
Judas said, "Behold! The governors dwell above us, so it is they who will rule over us!"
The Lord said, "It is you who will rule over them! But when you rid yourselves of jealousy, then
you will clothe yourselves in light and enter the bridal chamber."
Judas said, "How will our garments be brought to us?"
The Lord said, "There are some who will provide for you, and there are others who will receive
[...]. For it is they who will give you your garments. For who will be able to reach that place
which is the reward? But the garments of life were given to man because he knows the path by
which he will leave. And it is difficult even for me to reach it!"

Judas dijo: "En verdad, yo quiero [...]." El Seor le dijo: "[...] vida [...] habita
[...] todo [...] la deficiencia [...]." Judas dijo: "Quin [...]?" El Seor le dijo:
"[...] todas las obras que [...] el restante, son ellos los que [...]." Judas dijo: "He
aqu! Los gobernadores moran arriba de nosotros, por lo que son ellos los que

van a gobernar sobre nosotros!" El Seor dijo: "Eres tu quien va a gobernar


sobre ellos! Pero cuando te deshagas tu mismo de los celos, entonces ustedes
mismos se vestirn en luz y entrarn en la cmara nupcial". Judas dijo:
"Cmo nuestras prendas sern traidas ante nosotros?" El Seor dijo: "Hay
algunos que las proporcionarn para ustedes, y hay otros que recibirn [...].
Porque son ellos los que le darn sus vestiduras. Pues, quin ser capaz de
llegar a ese lugar, que es la recompensa? Pero las vestiduras de la vida se le
dio al hombre porque l conoce el camino por el que va a salir. Y es difcil
incluso para m llegar a l! "
Mary said, "Thus with respect to 'the wickedness of each day,' and 'the laborer is worthy of his
food,' and 'the disciple resembles his teacher.'" She uttered this as a woman who had
understood completely.

Mara dijo: "As, con respecto a" la maldad de cada da ", y" el obrero es
digno de su alimento ", y el discpulo se asemeja a su maestro. " Ella
pronunci esta como una mujer que haba entendido completamente.
The disciples said to him, "What is the fullness, and what is the deficiency?"
He said to them, "You are from the fullness, and you dwell in the place where the deficiency is.
And lo! His light has poured down upon me!"

Los discpulos le dijeron: "Qu es la plenitud, y que es la deficiencia?" l les


dijo: "Usted son desde la plenitud, y habitan en el lugar donde la deficiencia
es. Y! He aqu su luz se ha derramado sobre m!"
Matthew said, "Tell me, Lord, how the dead die, and how the living live."
The Lord said, "You have asked me about a saying [...] which eye has not seen, nor have I
heard it, except from you. But I say to you that when what invigorates a man is removed, he will
be called 'dead'. And when what is alive leaves what is dead, what is alive will be called upon."
Judas said, "Why else, for the sake of truth, do they <die> and live?"
The Lord said, "Whatever is born of truth does not die. Whatever is born of woman dies."

Mateo dijo: "Dime, Seor, cmo el muerto muere, y cmo el vivo vive". El
Seor dijo: "Usted me ha preguntado sobre un dicho [...], que ojo que no ha
visto, ni yo lo he odo, excepto de ti. Pero yo os digo que cuando lo que
vigoriza a un hombre se retira, ser llamado "muerto". Y cuando lo que est
vivo deja lo que est muerto, lo que est vivo ser llamado". Judas dijo: "Por
qu si, en aras de la verdad, ellos <mueren> y viven?" El Seor dijo: "Lo que
es nacido de la verdad no muere. Lo que nace de la mujer muere."
Mary said, "Tell me, Lord, why I have come to this place to profit or to forfeit."
The Lord said, "You make clear the abundance of the revealer!"
Mary said to him, "Lord, is there then a place which is [...] or lacking truth?"
The Lord said, "The place where I am not!"
Mary said, "Lord, you are fearful and wonderful, and [...] those who do not know you."

Mara dijo: "Dime, Seor, por qu he venido a este lugar para mi beneficio o
como castigo." El Seor dijo: "T haces claro la abundancia del revelador!"
Mara le dijo: "Seor, hay entonces un lugar que es [...] o que carecen de

verdad?" El Seor dijo: "El lugar donde no estoy!" Mara dijo: "Seor, t eres
temeroso y maravilloso, y [...] aquellos que no te conocen."
Matthew said, "Why do we not rest at once?"
The Lord said, "When you lay down these burdens!"
Matthew said, "How does the small join itself to the big?"
The Lord said, "When you abandon the works which will not be able to follow you, then you will
rest."

Mateo dijo: "Por qu no descansamos de una vez?" El Seor dijo: "Cuando


t bajes estas cargas!" Mateo dijo: "Cmo puede el pequeo juntarse al
grande?" El Seor dijo: "Cuando t abandonas las obras que no sern capaz de
seguirte, entonces t vas a descansar."
Mary said, "I want to understand all things, just as they are!"
The Lord said, "He who will seek out life! For this is their wealth. For the [...] of this cosmos is
[...], and its gold and its silver are misleading."

Mara dijo: "Quiero entender todas las cosas, tal como son!" El Seor dijo: "El
que buscar afuera vida! Porque esa es su riqueza. Para el [...] de este cosmos
es [...], y su oro y su plata son engaosas."
His disciples said to him, "What should we do to ensure that our work will be perfect?"
The Lord said to them, "Be prepared in face of everything. Blessed is the man who has found
[...] the contest [...] his eyes. Neither did he kill, nor was he killed, but he came forth victorious."

Sus discpulos le dijeron: "Qu debemos hacer para asegurar que nuestro
trabajo ser perfecto?" El Seor les dijo: "Preprate para encarar ante todo.
Bienaventurado el hombre que ha encontrado [...] la disputa [...] sus ojos. Ni
qu el mat, ni fue asesinado, sino l sali victorioso".
Judas said, "Tell me, Lord, what the beginning of the path is."
He said, "Love and goodness. For if one of these existed among the governors, wickedness
would never have come into existence."

Judas dijo: "Dime, Seor, que es el inicio del camino." l dijo: "El amor y la
bondad. Pues si uno de ellos existiese entre los gobernadores, la maldad nunca
habra llegado a existir."
Matthew said, "Lord, you have spoken about the end of everything without concern."
The Lord said, "You have understood all the things I have said to you, and you have accepted
them on faith. If you have known them, then they are yours. If not, then they are not yours."

Mateo dijo: "Seor, t has hablado acerca el final de todo y sin preocupacin."
El Seor dijo: "Habis entendido todas las cosas que les he dicho a ustedes, y
ustedes las han aceptado en la fe. Si ustedes las hubieran sabido, entonces
ellas seran suyas. Si no es as, entonces ellas no son suyas."
They said to him, "What is the place to which we are going?"
The Lord said, "Stand in the place you can reach!"

Mary said, "Everything established thus is seen."


The Lord said, "I have told you that it is the one who can see who reveals."

Ellos le dijeron: "Cul es el lugar al que vamos?" El Seor dijo: "Ponte en el


lugar que tu puedes llegar!" Mara dijo: "Todo lo establecido por lo tanto se
ve." El Seor dijo: "Yo les he dicho que es el uno quien puede ver que se
revela."
His disciples, numbering twelve, asked him, "Teacher, [...] serenity [...] teach us [...]."
The Lord said, "[...] everything which I have [...] you will [...] you [...] everything."

Sus discpulos, que suman doce, le dijeron: "Maestro, [...] la serenidad [...] nos
ensea [...]." El Seor dijo: "[...] todo lo que yo tengo [...] tu [...] tu [...] todo".
Mary said, "There is but one saying I will speak to the Lord concerning the mystery of truth: In
this have we taken our stand, and to the cosmic are we transparent."

Mara dijo: "Hay un solo diciendo voy a hablar con el Seor sobre el misterio
de la verdad:. En esto hemos tenido nuestra posicin, y para lo csmico somos
transparentes"
Judas said to Matthew, "We want to understand the sort of garments we are to be clothed with
when we depart the decay of the flesh."
The Lord said, "The governors and the administrators possess garments granted only for a
time, which do not last. But you, as children of truth, not with these transitory garments are you
to clothe ourselves. Rather, I say to you that you will become blessed when you strip
yourselves! For it is no great thing [...] outside."

Judas dijo a Mateo: "Queremos entender el tipo de vestiduras que hemos de


ser vestidos cuando nos apartamos de la decadencia de la carne." El Seor
dijo: "Los gobernadores y los administradores poseen vestiduras otorgadas
slo por un tiempo, que no duran. Pero ustedes, como hijos de verdad, no con
estas prendas transitorias estn para vestirse. Ms bien, yo os digo que
llegarn a ser bendecido cuando se desnuden ustedes mismos! Porque, no es
gran cosa [...] afuera. "
[...] said [...] speak, I [...]."
The Lord said, "[...] your Father [...]."

[...] dije [...] hablo, yo [...]."


El Seor dijo, "[...] tu Padre [...]."

Mary said, "Of what sort is that mustard seed? Is it something from heaven or is it something
from earth?"
The Lord said, "When the Father established the cosmos for himself, he left much over from the
Mother of the All. Therefore, he speaks and he acts."

Mara dijo: "De qu tipo es que la semilla de mostaza? Es algo del cielo o es
algo de la tierra?" El Seor dijo: "Cuando el Padre cre el cosmos por s
mismo, dej mucho a lo largo de la Madre del Todo. Por lo tanto, l habla y l
acta."
Judas said, "You have told us this out of the mind of truth. When we pray, how should we
pray?"
The Lord said, "Pray in the place where there is no woman."
Matthew said, "'Pray in the place where there is no woman,' he tells us, meaning 'Destroy the
works of womanhood,' not because there is any other manner of birth, but because they will
cease giving birth."
Mary said, "They will never be obliterated."
The Lord said, "Who knows that they will not dissolve and ... [2 lines missing]?"
Judas said to Matthew, "The works of womanhood will dissolve [...] the governors will [...]. Thus
will we become prepared for them."
The Lord said, "Right. For do they see you? Do they see those who receive you? Now behold! A
true Word is coming forth from the Father to the abyss, in silence with a flash of lightning, giving
birth. Do they see it or overpower it? But you are even more aware of the path, this one, before
either angel or authority has [...] Rather, it belongs to the Father and the Son, because they are
both a single [...]. And you will go via the path which you have known. Even if the governors
become huge, they will not be able to reach it. But listen - I tell you that it is difficult even for me
to reach it!"
Mary said to the Lord, "When the works [...] which dissolve a work."
The Lord said, "Right. For you know [...] if I dissolve [...] will go to his place."

Judas dijo: "T nos ha dicho esto de la mente de la verdad. Cuando oramos,
cmo debemos orar?" El Seor dijo: "Oren en el lugar donde no hay una
mujer." Mateo dijo: "Reza en el lugar donde no hay ninguna mujer", nos dice,
que significa "Destruir las obras de la feminidad", no porque no haya ninguna
otra forma de nacimiento, sino porque dejarn de dar a luz. " Mara dijo:
"Ellos nunca sern borrados." El Seor dijo: "Quin sabe que ellos no van a
ser disueltos y ... [2 lneas faltantes]?" Judas dijo a Mateo: "Las obras de la
feminidad se disolvern [...] los gobernadores [...]. Por lo tanto estemos
preparado para ellos." El Seor dijo: "Correcto. Para hacer que te vean? Ven
ellos lo que recibes t? Y he aqu! Una verdadera Palabra viene del Padre al
abismo, en silencio, con un rayo de luz, dando a luz. Lo ven ellos o lo
vencen? Pero t ests an ms consciente del camino, ste, antes de que
cualquiera ngel o autoridad tiene [...] Por el contrario, pertenece al Padre y al
Hijo, porque ambos son uno sola [.. ...] Y vas a ir a travs del camino que tu
has conocido.Iincluso si los gobernadores llegan a ser enormes, no van a ser
capaces de llegar a l. Pero escucha -.! yo digo que es difcil incluso para m
alcanzarlo " Mara dijo al Seor: "Cuando las obras [...] lo que disuelve una
obra." El Seor dijo: "Correcto. Porque ya sabis [...] si me disuelvo [...] ir a
su lugar."
Judas said, "How is the spirit apparent?"
The Lord said, "How is the sword apparent?"
Judas said, "How is the light apparent?"
The Lord said, "[...] in it forever."

Judas dijo: "Cmo es el espritu aparente? " El Seor dijo: "Cmo es la


espada aparente?" Judas dijo: "Cmo es la luz aparente?" El Seor dijo: "[...]
en ella para siempre."
Judas said, "Who forgives the works of whom? The works which [...] the cosmos [...] who
forgives the works."
The Lord said, "Who [...]? It behooves whoever has understood the works to do the will of the
Father. And as for you, strive to rid yourselves of anger and jealousy, and to strip yourselves of
your [...], and not to ...
(next 18 lines virtually indecipherable)
... he will live forever. And I say to you [...], so that you will not lead your spirits and your souls
into error."

Judas dijo: "Quin perdona las obras de quin? Las obras que [...] el cosmos
[...] que perdona las obras." El Seor dijo: "Quin [...]? Es el deber de todo el
que ha comprendido las obras para hacer la voluntad del Padre. Y en cuanto a
ustedes, esfuersence por liberarse a s mismos de la ira y los celos, y para
despojarse a s mismos de su [.. .], y no a ... (las prximas 18 lneas
prcticamente indescifrable) ... Vivir para siempre. Y os digo que [...], por lo
que no van a conducir a sus espritus y sus almas al error".

The Nag Hammadi Library

The Apocalypse of Paul


Translated by George W. MacRae and William R. Murdock
[...] the road. And he spoke to him, saying, "By which road shall I go up to Jerusalem?" The little
child replied, saying, "Say your name, so that I may show you the road". The little child knew
who Paul was. He wished to make conversation with him through his words in order that he
might find an excuse for speaking with him.

El Apocalipsis de Pablo
Traducido al espaol por Jorge Santiago Leiva Delgado

[...] el camino. Y habl con l, diciendo: "Por qu camino he de ir a


Jerusaln?" El nio respondi, diciendo: "Di tu nombre, para que yo pueda
mostrarte el camino". El nio saba quin era Pablo. l deseaba entablar
conversacin con l a travs de sus palabras, a fin de que pudiera encontrar
una excusa para hablar con l.

The little child spoke, saying, "I know who you are, Paul. You are he who was blessed from his