Codex VII
A Gnostic revelation in which the Saviour shows Peter the true nature of the crucifixion — the living one laughs above the cross while the fleshly substitute suffers below. Nag Hammadi Codex VII, pages 70–84.
The Saviour was sitting in the temple, in the middle of the fifth pillar row, and he was resting upon the summit of the living greatness, the indestructible one. He said to me:
Peter, blessed are those who belong to the heavens above — he who revealed the life of those who are alive, through me who gave thought — for they are the ones being built within that which is strong, that they may hear my word and know the words of injustice, and the lawlessness of a law, and a righteousness, as though they exist from the height of every word of this fullness of truth, having received light in understanding, through him whom the rulers seek but have not found, nor has he been spoken of among any seed of the prophets. He has now appeared among these — in the one who is revealed, the Son of Man who is exalted above the heavens, in the fear of those who are companions in substance.
But you, Peter, become perfect in your name with me, the one who chose you. For from you I have established a beginning for the remainder whom I have called to knowledge, so that the copy of the righteousness of the one who first commanded you might prevail. For he commanded you to know him as it is fitting, on account of the rejection that is fastened to him, and the bonds of his hands and his feet, and the crowning by those of the middle, and the body of his light, bringing him in a hope of a service for a reward of honour.
As he was saying these things, I saw the priests and the people running toward us with stones, as though they would kill us. And I was afraid that we would die.
And he said to me:
Peter, I have told you many times that they are blind, without a guide. If you wish to know their blindness, place your hands over your eyes — over your robe — and say what you see.
And when I had done it, I saw nothing at all. Again he said to me:
Do it again.
And there came upon me fear and joy, for I saw a new light, greater than the light of day. Then it came down upon the Saviour. And I told him the things I had seen. And he said to me again:
Lift up your hands, and listen to what the priests and the people are saying.
And I heard the priests who were sitting with the scribes. The multitudes were crying out with their voice. When he had heard these things through me, he said to me:
Lift up the ears of your head, and listen to the things they are saying.
And I listened again to those who were sitting and glorifying you. And while I was saying these things, the Saviour said:
I have told you that they are blind and deaf. Listen now to the things that are being told to you in a mystery. Keep them. Do not tell them to the children of this age. For you will be spoken against in these ages. They will be ignorant of you, but they will glorify you in knowledge.
For many will accept our word at first, but they will turn away again according to the will of the father of their error, because they have done what he wished. And he will reveal them in his judgment — that is, the servants of the word. But those who have mixed with these will become their prisoners, since they are without perception. And the pure one who is good will not be seized by the evil one. They will be stirred up toward the worker of death, and toward the kingdom of those who glorify the anointed one in a restoration, and who glorify the people of the proclamation of mixed generations and the many sufferings.
And those who say these things will inquire after dreams. And if they should say that a dream came from a demon worthy of their error, then they will be given destruction instead of incorruption. For evil cannot produce good fruit. For each thing, wherever it comes from, produces that which is like it.
For not every soul comes from truth, nor from immortality. For every soul of these ages has death assigned to it, in our view, because it is always a slave, being made for its own desires and for an eternal destruction. These are what they possess. But the immortal souls are not like these, O Peter. But indeed, as long as the hour has not yet come, the immortal soul will resemble the mortal one. But it will not reveal its nature — that it alone is the immortal one, thinking about immortality, having faith and desiring to renounce these things.
For one does not gather figs from thorns or from thorn bushes, if one is wise, nor grapes from thistles. For that which always comes into being in that from which it exists — if it comes from what is not good, it becomes destruction and death for it. But that which comes to be in the eternal one, in the one of life and the immortality of life which they resemble — whatever then does not exist will dissolve into what does not exist. For they are blind and deaf, joined with their kind alone.
But others will be cut off by evil words and mysteries that lead the people astray. Some who do not understand the mysteries speak of things they do not know, but they will boast that the mystery of truth belongs to them alone. And in arrogance they will grasp at pride, envying the immortal soul that has become a pledge. For every power, authority, and force of the ages desires to be with these in the creation of the cosmos, so that those who are not, by following those who are and who have not perceived them, might glorify them — those whom they have not saved, nor have they been brought to the way by them — desiring always that they might become the imperishable ones.
For if the immortal soul receives power in an intellectual spirit — but immediately they rush upon the one whom they have led astray.
But others who are many will oppose the truth — they are the angels of error. They will spread their error and their law against these thoughts that are pure, looking from one perspective, thinking that good and evil come from one source, doing business in my word. And they will set up a harsh fate, into which the race of the immortal souls will run in vain, until my coming. For they will come forth from among them, and the forgiveness of their transgressions — those who have fallen among them through the adversaries — the price that I took for their slavery, giving them freedom, so that they might create a copy in the name of a dead one, which is Hermas, the firstborn of injustice, so that the light that exists might not be believed through the little ones.
But in this way are these workers who will be cast into the outer darkness, outside the children of light. For neither will they enter in, nor do they permit those who are going up to their approval for the release of these.
And still others of them who have suffering think that they will perfect the wisdom of the brotherhood that truly exists — that is, the spiritual fellowship with those companions of understanding, in a communion, through which the bride-price of incorruption will be revealed. The kindred image of the sisterhood will appear as a copy. These are the ones who oppress their brothers, saying to them: Through this our God has mercy, since salvation comes to us through this — not knowing the punishment of those who are made glad by those who have done this to the little ones whom they have seen, whom they have taken prisoner.
And there will be others of those outside our number who call themselves bishops and also deacons, as if they have received their authority from God, bending themselves under the judgment of the first seats. Those people are waterless canals.
But I said: I am afraid because of the things you have told me — that indeed little ones among us are counterfeit, and there are multitudes that will mislead other multitudes of the living, destroying them among themselves. And they will speak your name, and they will be believed.
The Saviour said:
A period of time is appointed for them, in a realm of their error, and they will rule over the little ones. And after the completion of the error, the ageless one of the immortal understanding will be renewed, and they will rule over those who rule over them. And the root of their error he will pluck out, and he will put it to shame, and it will be revealed in all impurity, having taken it upon itself. And such as these will be unchangeable, O Peter.
Come then, let us go to the completion of the will of the incorruptible Father. For behold, those who will bring judgment upon themselves are coming, and they will be put to shame. But me they cannot touch. And you, O Peter, will stand in their midst. Do not be afraid, because of your faintheartedness — their minds will be closed. For the invisible one has stood against them.
When he had said these things, I saw him as if they were seizing him. And I said:
What am I seeing, O Lord? Is it you yourself whom they are taking? And are you holding on to me? Or who is this one upon the tree, who is glad and laughing? And is it another one whose feet and hands they are striking?
The Saviour said to me:
The one whom you see upon the tree, glad and laughing — this is the living one. But the one into whose hands and feet they are driving the nails is his fleshly part, the substitute, being put to shame — the one who came into being in his likeness. But look at him and me.
And when I had looked, I said: Lord, no one is looking at you. Let us flee from this place.
But he said to me:
I have told you: Leave the blind alone. And you, see how they do not know what they are saying. For the son of their glory, instead of my servant, they have put to shame.
But I saw one approaching us who resembled him and the one who was laughing on the tree. And he was filled with a holy spirit, and he is the Saviour. And there was a great, unspeakable light surrounding them, and the multitude of unspeakable and invisible angels blessing them. And when I looked at him, the one who gives glory was revealed.
And he said to me:
Be strong! For you are the one to whom these mysteries have been given, to know them through revelation — that the one whom they nailed is the firstborn and the house of the demons, and the stone vessel in which they dwell, of Eloheim, of the cross that is under the law. But the one who stands near him is the living Saviour, the first in him whom they seized and released, standing in joy, seeing those who did him violence, while they are divided among themselves. Therefore he laughs at their lack of perception, knowing that they are blind from birth. So then the one who suffers shall come, since the body is the substitute. But the one whom they released is my bodiless body. I am the intellectual spirit, filled with radiant light. The one whom you saw coming to me is our intellectual fullness, which unites the perfect light with my holy spirit.
These things then which you saw, you shall present to those of another race, who are not of this age. For there will be no honour in any one who is not immortal, but only in those who were chosen from an immortal substance, which has shown that it is able to contain the one who gives his abundance. Therefore I said: To everyone who has, it will be given, and such a one will have in abundance. But the one who does not have — that is, the person of this place, who is wholly dead, who is removed from the planting of the creation — to the one whom it should be possible, if one of the immortal substance appears, they think they are seizing him. They will take it away from him, and they will add it to the one who is.
You then, be courageous and do not fear anything. For I will be with you, so that none of your enemies will prevail over you. Peace to you. Be brave!
When he had said these things, he was taken up within himself.
Colophon
Nag Hammadi Codex VII, pages 70–84. Sahidic Coptic. Good Works Translation from Sahidic Coptic. New Tianmu Anglican Church, 2026. Scribe: Kavi.
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Source Text — Sahidic Coptic
Selected passages from the Sahidic Coptic source text of NHC VII,3 (pages 70–84).
Incipit (70.13–20)
70.13 ⲁⲡⲟⲕⲁⲗⲩⲯⲓⲥ ⲡⲉⲧⲣⲟⲩ
70.14 ⲉϥϩⲙⲟⲟⲥ ̄ⲛϭⲓ ⲡⲥⲱⲣ̅ ̄ⲛϩⲣⲁⲓ ϩⲙ̅
70.15 ⲡⲓ̄ⲣⲡⲉ ̄ⲛϩⲣⲁⲓ ϩⲛ̅ tⲙⲉϩ̄ⲧ ̄ⲛⲧⲉ
70.16 ⲡⲓⲥⲙ̅ⲛⲉ: ⲙⲛ̅ ⲡⲓt ⲙⲁⲧⲉ ̄ⲛ-
70.17 ⲧⲉ ⲡⲓⲙⲁϩⲙⲏⲧ ̄ⲛⲥⲧⲩⲗⲟⲥ: ⲁⲩⲱ
70.18 ⲉϥⲙⲟⲧⲛ̅ ̄ⲙⲙⲟϥ ϩⲓ̅ϫⲛ̅ tⲏⲡⲉ
70.19 ̄ⲛⲧⲉ tⲙⲛ̅ⲧⲛⲟϭ ⲉⲧⲟⲛϩ̅: ̄ⲛ-
70.20 ⲁⲧϫⲱϩⲙ̅:
"They are blind" (72.10–17)
72.10 ϫⲁϥ ⲛⲁⲓ ϫⲉ ⲡⲉⲧⲣⲉ ⲁⲉⲓϫⲟⲟⲥ
72.11 ⲛⲁⲕ ̄ⲛⲟⲩⲙⲏⲏϣⲉ ̄ⲛⲥⲟⲡ ϫⲉ
72.12 ϩⲉⲛⲃⲗ̅ⲗⲉⲉⲩⲉ ⲛⲉ ⲉⲙⲛ̅ ϫⲁⲩ
72.13 ⲙⲟⲉⲓⲧ ̄ⲛⲧⲁⲩ: ⲉϣϫⲉ ⲕⲟⲩ-
72.14 ⲱϣ ⲉⲥⲟⲩⲱⲛ ⲧⲉⲩⲙⲛⲧ̅-
72.15 ⲃⲗ̅ⲗⲉ ⲕⲱ ̄ⲛⲛⲉⲕϭⲓϫ ϩⲓ̅ⲣⲛ̅ ⲛⲓⲃⲁⲗ ̄ⲙ-
72.16 ⲡⲓⲡⲟⲇⲏⲣⲏ ̄ⲛⲧⲁⲕ: ⲁⲩⲱ ⲁϫⲓⲥ ϫⲉ
72.17 ⲟⲩ ⲡⲉⲧⲕ̅ⲛⲁⲩ ⲉⲣⲟϥ:
Crucifixion vision (81.11–22)
81.11 ⲉⲧⲣⲟⲟⲩⲧ ϩⲓ̅ϫⲙ̅ ⲡⲓϣⲉ ⲉⲧ-
81.12 ⲥⲱⲃⲉ: ⲁⲩⲱ ⲕⲉⲟⲩⲁ ⲥⲉϩⲓ̅ⲟⲩ-
81.13 ⲉ ⲉϫⲛ̅ ⲛⲉϥⲟⲩⲉⲣⲏⲧⲉ ⲁⲩⲱ
81.14 ⲉϫⲛ̅ ⲛⲉϥϭⲓϫ: ⲡⲉϫⲁϥ ⲛⲁⲓ ̄ⲛ-
81.15 ϭⲓ ⲡⲥⲱⲧⲏⲣ ϫⲉ ⲡⲏ ⲉⲧⲕ̅ⲛⲁⲩ
81.16 ⲉⲣⲟϥ ϩⲓ̅ϫⲙ̅ ⲡⲓϣⲉ ⲉϥⲣⲟⲟⲩⲧ
81.17 ⲁⲩⲱ ⲉϥⲥⲱⲃⲉ: ⲡⲁⲓ ⲡⲉ ⲡⲉ-
81.18 ⲧⲟⲛϩ̅ ⲓⲥ̅: ⲡⲏ ⲇⲉ ⲉⲧⲟⲩⲕⲱ-
81.19 ⲗϩ̅ ̄ⲛⲛⲓⲉⲓϥⲧ̅ ⲉⲛⲉϥϭⲓϫ ⲙⲛ̅ ⲛⲉϥ-
81.20 ⲟⲩⲉⲣⲏⲧⲉ: ⲡⲓⲥⲁⲣⲕⲓⲕⲟⲛ ̄ⲛ-
81.21 ⲧⲁϥ ⲡⲉ: ⲉⲧⲉ ⲡⲓϣⲉⲃⲓⲱ ⲡⲉ
81.22 ⲉⲩⲉⲓⲣⲉ ̄ⲙⲙⲟϥ ̄ⲛⲥⲣⲁϩ:
Closing and colophon (84.7–14)
84.7 ⲟⲩⲛ ⲧⲁϫⲣⲟ ̄ⲛϩⲏⲧ ⲁⲩⲱ ̄ⲙⲡⲣ̅
84.8 ̄ⲣ ϩⲟⲧⲉ ⲗⲁⲁⲩ: tⲛⲁϣⲱⲡⲉ ⲅⲁⲣ
84.9 ⲛⲙ̅ⲙⲁⲕ ϫⲉⲕⲁⲁⲥ ̄ⲛⲛⲉⲗⲁⲁⲩ
84.10 ̄ⲛⲧⲉ ⲛⲉⲕϫⲁϫⲉ ϭⲙ̅ϭⲟⲙ ⲉⲣⲟⲕ:
84.11 tⲣⲏⲛⲏ ⲛⲁⲕ ϭⲙ̅ⲛⲟⲙⲧⲉ: ⲛⲁⲓ
84.12 ̄ⲛⲧⲁϥϫⲟⲟⲩ ⲁϥϣⲱⲡⲉϩ ⲣⲁⲓ ̄ⲛ-
84.13 ϩⲏⲧϥ̅:
84.14 ⲁⲡⲟⲕⲁⲗⲩⲯⲓⲥ ⲡⲉⲧⲣⲟⲩ
Source Colophon
Coptic source text: Milan Konvicka, Nag Hammadi Encyclopaedia (Marcion Project, GPL v2). Digitised from codex photographs and critical editions. The Nag Hammadi codices are housed in the Coptic Museum, Old Cairo, Egypt (UNESCO Memory of the World Register, 2017). Codex VII was acquired as part of the Nag Hammadi discovery of 1945.
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