Nag Hammadi Library -- Codex I, Text 4
The Treatise on the Resurrection, also known as the Letter to Rheginos, is a brief Valentinian epistle addressing the question of whether and how the dead will rise. The author -- writing as a teacher to a student named Rheginos -- argues that the spiritual resurrection is not a future event but a present reality for those who possess knowledge. Drawing on Pauline language and the Gospel account of the Transfiguration, the letter insists that the world is the true illusion and that resurrection is the unveiling of what already exists.
The text occupies pages 43.25--50.18 of Codex I (the Jung Codex) of the Nag Hammadi Library. This is a Good Works Translation from the Sahidic Coptic. New Tianmu Anglican Church, 2026.
There are some, my son Rheginos, who wish to learn many things. They have this goal when they occupy themselves with questions whose answer is lacking, and 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 after their own rest, which we have received through our Saviour, our Lord the Christ. We received it when we came to know the truth and rested ourselves upon it.
But since you ask us pleasantly about what is proper concerning the resurrection, I am writing you to say that it is necessary. Indeed many are lacking faith in it, but there are a few who find it. So then, let us discuss the matter.
How did the Lord make use of things while he existed in flesh and after he had revealed himself as Son of God? He lived in this place where you dwell, speaking about the law of nature -- I call it "death." Now the Son of God, Rheginos, was also 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 Fullness might occur. For he was originally from above, a seed of truth, before this structure of the cosmos had come into being. In this, many dominions and divinities came into existence.
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 to leave nothing hidden, but to reveal all things openly concerning existence -- the destruction of evil on the one hand, and the revelation of the elect on the other -- this is the emanation of truth and Spirit, and grace belongs to truth.
The Saviour swallowed death -- you are not ignorant of this -- for he set aside the cosmos which is perishing. He changed himself into an imperishable Aeon, and raised himself up, having swallowed the visible by means of the invisible, and he gave us the way of our immortality. Then indeed, as the Apostle said, we suffered with him, and we rose with him, and we went to heaven with him. Now if we are manifest in this cosmos wearing him, we are his rays, and we are held by him until our setting -- which is our death in this life. We are drawn to heaven by him, like rays by the sun, not being held back by anything. This is the spiritual resurrection, which swallows the psychic in the same way as the fleshly.
But if there is anyone who does not believe, they cannot be persuaded. For it is the domain of faith, my son, and not that of persuasion. The dead will rise. And there is one who believes among the philosophers who are in this place. At least he will rise. And let not the philosopher in this place think that he is one who returns himself on his own. Through our faith we have known the Son of Man, and we have believed that he rose from among the dead. And this is the one of whom we say he became the destruction of death, since he is a great one -- those who believe in him are those who are worthy. The thought of those who are saved will not perish, nor will the mind of those who have known him. Therefore, we are elected to salvation and deliverance, having been destined from the beginning not to fall into the foolishness of those who are without knowledge, but to enter into the wisdom of those who have known the truth.
The truth which is sought after cannot be abandoned, nor was it without the system of the Fullness. A small thing is that which dissolved and became the cosmos; the All is what is contained in it -- it had not come into being; it already existed. So do not doubt concerning the resurrection, my son Rheginos.
For if you were not existing in flesh, you took on flesh when you entered into this cosmos. Why will you not take on flesh when you go up into the Aeon? That which is superior to the flesh is what is the cause of life. That which came into being for your sake -- is it not yours? Does it not exist with you? But while you are in this place, what is it that you lack? This is what you have been striving to learn: the outpouring of the body -- which is old age -- and you exist as corruption. But you have as your advantage that you will not give up what is good when you depart. The evil one has diminishment, but there is grace upon it. And nothing then redeems us from this place, 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.
But there are some who wish to understand, through the inquiry about those things they are seeking, whether the one who is saved -- if he leaves behind his body -- will be saved immediately. Let no one doubt concerning this. Indeed, the visible members which are dead will not be saved, for only the living members which exist within them would rise.
What, then, is the resurrection? It is the revelation at every moment of those who have risen. For if you remember reading in the Gospel that Elijah appeared, and Moses with him -- do not think of the resurrection as an illusion. It is no illusion, but it is truth. Indeed, it is more fitting to say that the world is an illusion, rather than the resurrection which came into being through our Lord the Saviour, Jesus the Christ.
But what am I telling you now? Those who are living will die. How do they live in an illusion? The rich have become poor, and the kings have been overthrown. Everything changes. The cosmos is an illusion! So that I might not rail against things any further -- but the resurrection does not have this character, for it is the truth. It is that which stands firm, and it is the revelation of what exists, and the transformation of things, and a change into newness. For imperishability descends upon the perishable, and the light flows down upon the darkness, swallowing it up, and the Fullness fills up the lack.
These are the symbols and the images of the resurrection. It is what produces the good. So do not think in part, O Rheginos, nor live in conformity with this flesh, for the sake of agreement. But flee from the divisions and the bonds, and already you have the resurrection. For if the one 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 possess the resurrection but continue as though you are going to die -- and yet that one knows he has died -- why then do I overlook your lack of practice? It is fitting for each one to practise in a number of ways, and to be released from this element, so that one does not go astray but rather receives oneself again in another condition -- which is the habit of existing.
These things I have received from the generosity of my Lord, Jesus the Christ. I have taught them to you and your brothers, my sons, and I have omitted nothing among the things fitting to strengthen you. But if there is anything written that is obscure in my explanation of the Word, I shall interpret it for you when you ask. But now, do not be grudging toward any who is with you and is able to help. Many are looking into what I have written to you. I teach them this: peace among them, and grace. I greet you, and those who love you, in brotherly love.
Colophon
The Treatise on the Resurrection (Letter to Rheginos) occupies pages 43.25--50.18 of Codex I (the Jung Codex) of the Nag Hammadi Library. This Good Works Translation was produced from the Sahidic Coptic by the New Tianmu Anglican Church with the assistance of Claude (Anthropic), March 2026. The Coptic source text follows below.
The original manuscripts are in the public domain. This translation is released under the Good Works Commons.
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Sahidic Coptic Source Text
Codex I -- Nag Hammadi Library -- Pages 43.25--50.18
Source: Milan Konvicka / Marcion Project (GPL v2). Transcription from Nag Hammadi codex photographs and critical editions. Palaeographic notation has been removed for readability; lacuna brackets are preserved.
Page 43
ⲟⲩⲛ ϩⲁⲉⲓⲛⲉ ⲡⲁϣⲏⲣⲉ ⲣⲏ-
ⲅⲓⲛⲟⲥ ⲉⲩⲱϣⲉ ⲁⲥⲃⲟ ⲁϩⲁϩ
ⲟⲩⲛⲧⲉⲩ ⲙⲙⲉⲩ ⲙⲡⲓⲥⲕⲟⲡⲟⲥ
ⲉⲩⲉⲙⲁϩⲧⲉ ⲛϩⲛⲍⲏⲧⲏⲙⲁ
ⲉⲩϣⲁⲁⲧ ⲙⲡⲉⲩⲃⲱⲗ ⲁⲩⲱ
ⲉⲩϣⲁⲛⲙⲉⲉⲧⲉ ⲁⲛⲉⲉⲓ ϣⲁⲩ-
ⲙⲉⲩⲉ ⲁϩⲛⲙⲛⲧⲛⲁϭ ⲛϩⲣⲏ-
ⲓ ⲛϩⲏⲧⲟⲩ ⲛtⲙⲉⲩⲉ ⲛⲇⲉ ⲉⲛ
ϫⲉ ⲁⲩⲁϩⲉ ⲁⲣⲉⲧⲟⲩ ⲙϥⲟⲩⲛ ⲙ-
ⲡⲗⲟⲅⲟⲥ ⲛⲧⲙⲏⲉ ⲉⲩϣⲓⲛⲉ
ⲛϩⲟⲩⲟ ⲁⲡⲉⲩⲙⲧⲁⲛ ⲡⲉⲉⲓ
ⲛⲧⲁϩⲛϫⲓⲧϥ ϩⲓⲧⲙ ⲡⲛⲥⲱⲧ-
ⲏⲣ ⲡⲛϫⲁⲉⲓⲥ ⲡⲉⲝⲣⲏⲥⲧⲟⲥ
Page 44
ⲛⲧⲁϩⲛϫⲓⲧϥ ⲛⲧⲁⲣⲉⲛⲥⲟⲩ-
ⲱⲛ ⲧⲙⲏⲉ ⲁⲩⲱ ⲁⲛⲙⲧⲁⲛ
ⲙⲙⲁⲛ ⲁϩⲣⲏⲓ ⲁϫⲱⲥ ⲁⲗⲗⲁ
ⲉⲡⲉⲓⲇⲏ ⲉⲕϣⲓⲛⲉ ⲙⲙⲁⲛ
ⲁⲡⲉⲧⲉϣϣⲉ ϩⲛ ⲟⲩϩⲗⲁϭ
ⲉⲧⲃⲉ ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ tⲥϩⲉ-
ⲉⲓ ⲛⲉⲕ ϫⲉ ⲟⲩⲁⲛⲁⲅⲕⲁⲓⲟⲛ
ⲧⲉ ⲁⲩⲱ ⲟⲩⲛ ϩⲁϩ ⲙⲙⲉⲛ ⲟ-
ⲉⲓ ⲛⲁⲡⲓⲥⲧⲟⲥ ⲁⲣⲁⲥ ϩⲛⲕⲟⲩ-
ⲉⲓ ⲛⲇⲉ ⲛⲉⲧϭⲓⲛⲉ ⲙⲙⲁⲥ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲙⲁⲣⲉⲡⲗⲟⲅⲟⲥ
ϣⲱⲡⲉ ⲛⲉⲛ ⲉⲧⲃⲏⲧⲥ ⲛ-
ⲧⲁϩⲁⲡϫⲁⲉⲓⲥ ⲣ ⲝⲣⲱ ⲛⲉϣ
ⲛϩⲉ ⲛⲛ̅ϩⲃⲏⲩⲉ ⲉϥϣⲟ-
ⲟⲡ ϩⲛ ⲥⲁⲣⲭ ⲁⲩⲱ ⲛⲧⲁ-
ⲣⲉϥⲟⲩⲁⲛϩϥ ⲁⲃⲁⲗ ⲉⲩϣⲏ-
ⲣⲉ ⲛⲛⲟⲩⲧⲉ ⲡⲉ ⲁϥϩⲙⲁϩⲉ
ϩⲛ ⲡⲓⲧⲟⲡⲟⲥ ⲡⲉⲉⲓ ⲉⲧⲕϩ-
ⲙⲁⲥⲧ ⲛϩⲏⲧϥ ⲉϥϣⲉϫⲉ
ⲁⲡⲛⲟⲙⲟⲥ ⲛⲧϥⲩⲥⲓⲥ ⲉⲉⲓϫⲟⲩ
ⲛⲇⲉ ⲙⲙⲁϥ ϫⲉ ⲡⲙⲟⲩ: ⲡϣⲏ-
ⲣⲉ ⲛⲇⲉ ⲙⲡⲛⲟⲩⲧⲉ ⲣⲏⲅⲓⲛⲉ
ⲛⲉⲩϣⲏⲣⲉ ⲛⲣⲱⲙⲉ ⲡⲉ ⲁⲩ-
ⲱ ⲛⲉϥⲉⲙⲁϩⲧⲉ ⲁⲣⲁⲩ ⲙⲡⲉ-
ⲥⲛⲉⲩ ⲉⲩⲛⲧⲉϥ ⲙⲙⲉⲩ ⲛⲧ-
ⲙⲛⲧⲣⲱⲙⲉ ⲙⲛ ⲧⲙⲛⲧⲛⲟⲩ-
ⲧⲉ ϫⲉⲕⲁⲥⲉ ⲉϥⲛⲁϫⲣⲟ ⲙⲙⲉⲛ
ⲁⲡⲙⲟⲩ ⲁⲃⲁⲗ ϩⲓⲧⲙ ⲡⲧⲣϥ-
ϣⲱⲡⲉ ⲛϣⲏⲣⲉ ⲛⲛⲟⲩⲧⲉ
ϩⲓⲧⲟⲟⲧϥ ⲇⲉ ⲙⲡϣⲏⲣⲉ ⲙ-
ⲡⲣⲱⲙⲉ ⲉⲣⲉⲧⲁⲡⲟⲕⲁⲧⲁⲥⲧⲁ-
ⲥⲓⲥ ⲛⲁϣⲱⲡⲉ ⲁϩⲟⲩⲛ ⲁⲡ-
ⲡⲗⲏⲣⲱⲙⲁ ⲉⲡⲉⲓⲇⲏ ⲛϣⲁ-
ⲣⲡ ⲉϥϣⲟⲟⲡ ⲁⲃⲁⲗ ϩⲙ ⲡⲥⲁ ⲛ-
ⲧⲡⲉ ⲛⲥⲡⲉⲣⲙⲁ ⲛⲧⲙⲏⲉ ⲉⲙ-
ⲡⲁⲧⲉtⲥⲩⲥⲧⲁⲥⲓⲥ ϣⲱⲡⲉ
ϩⲛ ⲧⲉⲉⲓ ⲁϩⲛⲙⲛⲧϫⲁⲉⲓⲥ ⲙⲛ
ϩⲛⲙⲛⲧⲛⲟⲩⲧⲉ ϣⲱⲡⲉ ⲉⲛⲁ-
ϣⲱⲟⲩ tⲥⲁⲩⲛⲉ ϫⲉ ⲉⲉⲓⲧⲉⲩⲟ
Page 45
ⲙⲡⲃⲱⲗ ϩⲛ ϩⲛϩⲃⲏⲩⲉ ⲛ-
ⲇⲩⲥⲕⲟⲗⲟⲛ ⲁⲗⲗⲁ ⲙⲛ ⲗⲁⲩⲉ ⲛ-
ⲇⲩⲥⲕⲟⲗⲟⲛ ϣⲟⲟⲡ ϩⲙ ⲡⲗⲟ-
ⲅⲟⲥ ⲛⲧⲙⲏⲉ ⲁⲗⲗⲁ ⲉⲡⲉⲓⲇⲏ [3ⲉ-
ⲧⲣⲉ]3ⲡⲃⲱⲗ ⲛⲧⲁϥⲉⲓ ⲁⲃⲁⲗ ⲁ-
ⲧⲙⲏⲧⲉ ⲁⲧⲙⲕⲉ ⲗⲁⲩⲉ ⲉϥϩⲏⲡ
ⲁⲗⲗⲁ ⲁⲧⲣⲉϥⲟⲩⲱⲛϩ ⲁⲃⲁⲗ
ⲙⲡⲧⲏⲣϥ ϩⲁⲡⲗⲱⲥ ⲉⲧⲃⲉ ⲡ-
ϣⲱⲡⲉ ⲡⲃⲱⲗ ⲁⲃⲁⲗ ⲙⲙⲉⲛ
ⲙⲡⲡⲉⲑⲁⲩ ⲡⲟⲩⲱⲛϩ ⲇⲉ ⲁ-
ⲃⲁⲗ ⲙⲡⲉⲧⲥⲁⲧⲡ: ⲧⲉⲉⲓ ⲧⲉ
ⲧⲡⲣⲟⲃⲟⲗⲏ ⲛⲧⲙⲏⲉ ⲙⲛ ⲡⲉ-
ⲡⲛⲉⲩⲙⲁ ⲧⲉⲝⲁⲣⲓⲥ ⲧⲁ ⲧⲙⲏ-
ⲉ ⲧⲉ ⲡⲥⲱⲧⲏⲣ ⲁϥⲱⲙⲛⲕ ⲙ-
ⲡⲙⲟⲩ ⲛⲕⲏⲡ ⲉⲛ ⲁⲣ ⲁⲧⲥⲁⲩⲛⲉ
ⲁϥⲕⲱⲉ ⲛⲅⲁⲣ ⲁϩⲣⲏⲓ ⲙⲡⲕⲟ-
ⲥⲙⲟⲥ ⲉϣⲁϥⲧⲉⲕⲟ ⲁϥϣϥⲧ[ϥ]
ⲁϩⲟⲩⲛ ⲁⲩⲁⲓⲱⲛ ⲛⲁⲧⲧⲉⲕⲟ
ⲁⲩⲱ ⲁϥⲧⲟⲩⲛⲁⲥϥ ⲉⲁϥⲱ-
ⲙⲛⲕ ⲙⲡⲉⲧⲟⲩⲁⲛϩ ⲁⲃⲁⲗ
ⲁⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ: ⲙⲡⲁⲧⲛⲉⲩ
ⲁⲣⲁϥ ⲁⲩⲱ ⲁϥt ⲛⲉⲛ ⲛ-
ⲧⲉϩⲓⲏ ⲛⲧⲛⲙⲛⲧⲁⲧⲙⲟⲩ ⲧⲟ-
ⲧⲉ ϭⲉ ⲛⲑⲉ ⲛⲧⲁϩⲁⲡⲁⲡⲟⲥⲧⲟ-
ⲗⲟⲥ ϫⲟⲟϥ ϫⲉ ⲁⲛϣⲡ ϩⲓⲥⲉ
ⲛⲙⲙⲉϥ ⲁⲩⲱ ⲁⲛⲧⲱⲱⲛ
ⲛⲙⲙⲉϥ ⲁⲩⲱ ⲁⲛⲃⲱⲕ ⲁⲧⲡⲉ
ⲛⲙⲙⲉϥ ⲉⲓϣⲡⲉ ⲧⲛϣⲟ-
ⲟⲡ ⲛⲇⲉ ⲉⲛⲟⲩⲁⲛϩ ⲁⲃⲁⲗ ϩⲙ
ⲡⲓⲕⲟⲥⲙⲟⲥ ⲉⲛⲣ ϥⲟⲣⲉⲓ ⲙ-
ⲙⲁϥ ⲉⲛϣⲟⲟⲡ ⲛⲁⲕⲧⲓⲛ
ⲙⲡⲉⲧⲙⲙⲉⲩ ⲁⲩⲱ ⲉⲩⲉ-
ⲙⲁϩⲧⲉ ⲙⲙⲁⲛ ⲁⲃⲁⲗ ϩⲓⲧⲟ-
ⲟⲧϥ ϣⲁ ⲡⲛϩⲱⲧⲡ ⲉⲧⲉ ⲡⲉ-
ⲉⲓ ⲡⲉ ⲡⲉⲛⲙⲟⲩ ϩⲙ ⲡⲉⲉⲓⲃⲓ-
ⲟⲥ ⲉⲩⲥⲱⲕ ⲙⲙⲁⲛ ⲁⲧⲡⲉ ⲁ-
ⲃⲁⲗ ϩⲓⲧⲟⲟⲧϥ ⲛⲑⲉ ⲛⲛⲓⲁⲕⲧⲓⲛ
ϩⲓⲧⲙ ⲡⲣⲏ ⲉⲛⲥⲉⲉⲙⲁϩⲧⲉ ⲙ-
ⲙⲁⲛ ⲉⲛ ϩⲓⲧⲛ ⲗⲁⲩⲉ ⲧⲉⲉⲓ ⲧⲉ
ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲛⲡⲛⲉⲩⲙⲁ-
Page 46
ⲧⲓⲕⲏ ⲉⲥⲱⲙⲛⲕ ⲛⲧⲯⲩⲝⲓⲕⲏ
ϩⲟⲙⲟⲓⲱⲥ ⲙⲛ ⲧⲕⲉⲥⲁⲣⲕⲓⲕⲏ
ⲉⲓϣⲡⲉ ⲟⲩⲛ ⲟⲩⲉⲉⲓ ⲛⲇⲉ ⲉⲙϥ-
ⲡⲓⲥⲧⲉⲩⲉ ⲉⲛ ⲙⲛⲧⲉϥ ⲙⲙⲉⲩ ⲙ-
ⲡⲣ ⲡⲉⲓⲑⲉ: ⲡⲧⲟⲡⲟⲥ ⲅⲁⲣ ⲛⲧⲡⲓ-
ⲥⲧⲓⲥ ⲡⲉ ⲡⲁϣⲏⲣⲉ ⲁⲩⲱ ⲡⲁ ⲡⲣ
ⲡⲉⲓⲑⲉ ⲉⲛ ⲡⲉ ⲡⲉⲧⲙⲁⲁⲩⲧ ⲛⲁ-
ⲧⲱⲱⲛ ⲁⲩⲱ ⲟⲩⲛ ⲡⲉⲧⲣ ⲡⲓⲥⲧⲉⲩ-
ⲉ ϩⲛ ⲛϥⲓⲗⲟⲥⲟϥⲟⲥ ⲉⲧⲛⲛⲓⲙⲁ
ⲁⲗⲗⲁ ϥⲛⲁⲧⲱⲱⲛ ⲁⲩⲱ ⲡϥⲓⲗⲟ-
ⲥⲟϥⲟⲥ ⲉⲧⲛⲛⲓⲙⲁ ⲙⲡⲱⲣ ⲁⲧⲣⲉϥ-
ⲡⲓⲥⲧⲉⲩⲉ ⲟⲩⲣⲉϥⲕⲧⲟ ⲙⲙⲁϥ ⲟⲩ-
[ⲁ]ⲉⲉⲧϥ ⲁⲩⲱ ⲉⲧⲃⲉ ⲧⲛⲡⲓⲥⲧⲓⲥ
[ⲁ]ϩⲛⲥⲟⲩⲛ ⲡϣⲏⲣⲉ ⲛⲅⲁⲣ ⲙ-
ⲡⲣⲱⲙⲉ ⲁⲩⲱ ⲁϩⲛⲡⲓⲥⲧⲉⲩⲉ
ϫⲉ ⲁϥⲧⲱⲟⲩⲛ ⲁⲃⲁⲗ ϩⲛ ⲛⲉⲧ-
ⲙⲁⲟⲩⲧ ⲁⲩⲱ ⲡⲉⲉⲓ ⲡⲉⲧⲛϫⲟⲩ
ⲙⲙⲁϥ ϫⲉ ⲁϥϣⲱⲡⲉ ⲛⲃⲱⲗ
ⲁⲃⲁⲗ ⲙⲡⲙⲟⲩ ϩⲱⲥ ⲟⲩⲛⲁϭ
ⲡⲉ ⲡⲉⲧⲟⲩⲣ ⲡⲓⲥⲧⲉⲩⲉ ⲁⲣⲁϥ ϩⲛ-
ⲛⲁⲧ ⲛⲉ ⲛⲉⲧⲣ ⲡⲓⲥⲧⲉⲩⲉ ⲛϥⲛⲁ-
ⲧⲉⲕⲟ ⲉⲛ ⲛϭⲓ ⲡⲙⲉⲩⲉ ⲛⲛⲉ-
ⲧⲟⲩⲁϫ ⲛϥⲛⲁⲧⲉⲕⲟ ⲉⲛ ⲛϭⲓ
ⲡⲛⲟⲩⲥ ⲛⲛⲉⲧⲁϩⲥⲟⲩⲱⲱⲛϥ
ⲉⲧⲃⲉ ⲡⲉⲉⲓ ⲧⲛⲥⲁⲧⲡ ⲁϩⲟⲩⲛ
ⲁⲡⲟⲩϫⲉⲉⲓ ⲙⲛ ⲡⲥⲱⲧⲉ ⲉ-
ⲁϩⲟⲩⲧⲁϣⲛ ϫⲓⲛ ⲛϣⲁⲣⲡ
ⲁⲧⲣⲛⲧⲙ:ϩⲁⲉⲓⲉ ϩⲛ ⲧⲙⲛⲧ-
ⲁⲑⲏⲧ ⲛⲛⲉⲧⲟⲉⲓ ⲛⲁⲧⲥⲁⲩⲛⲉ
ⲁⲗⲗⲁ ⲉⲛⲁⲉⲓ ⲁϩⲟⲩⲛ ⲁⲧⲙⲛⲧ-
ⲣⲙⲛϩⲏⲧ ⲛⲛⲉⲧⲁϩⲥⲟⲩⲱⲛ ⲧ-
ⲙⲏⲉ ⲧⲙⲏⲉ ϭⲉ ⲉⲧⲟⲩⲣⲁⲉⲓⲥ ⲁ-
ⲣⲁⲥ ⲙⲛ ϣϭⲁⲙ ⲛⲕⲁⲁⲥ ⲁ-
ⲃⲁⲗ ⲟⲩⲧⲉ ⲛⲉⲥϣⲱⲡⲉ ⲟⲩ-
ϫⲱⲣⲉ ⲡⲉ ⲡⲥⲩⲥⲧⲏⲙⲁ ⲙⲡ-
ⲡⲗⲏⲣⲱⲙⲁ ⲟⲩⲕⲟⲩⲉⲓ ⲡⲉ ⲡⲉⲛ-
ⲧⲁϩⲃⲱⲗ ⲁⲃⲁⲗ ⲁϥϣⲱⲡⲉ
ⲙⲕⲟⲥⲙⲟⲥ ⲡⲧⲏⲣϥ ⲛⲇⲉ ⲡⲉ
ⲡⲉⲧⲟⲩⲉⲙⲁϩⲧⲉ ⲙⲙⲁϥ ⲙⲡⲉϥ-
Page 47
ϣⲱⲡⲉ ⲛⲉϥϣⲟⲟⲡ ⲡⲉ ϩⲱⲥ-
ⲧⲉ ⲙⲡⲱⲣ ⲁⲣ ⲇⲓⲥⲧⲁⲍⲉ ⲉⲧⲃⲉ
ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲡⲁϣⲏⲣⲉ ⲣⲏⲅⲓⲛⲉ
ⲉⲓϣⲡⲉ ⲛⲉⲕϣⲟⲟⲡ ⲛⲅⲁⲣ ⲉⲛ
ϩⲛ ⲥⲁⲣⲭ ⲁⲕϫⲓ ⲥⲁⲣⲭ ⲛⲧⲁⲣⲉⲕ-
ⲉⲓ ⲁϩⲟⲩⲛ ⲁⲡⲓⲕⲟⲥⲙⲟⲥ ⲉⲧⲃⲉ
ⲉⲩ ⲛⲕⲛⲁϫⲓ ⲉⲛ ⲛⲧⲥⲁⲣⲭ ⲉⲕϣⲁⲛ-
ⲃⲱⲕ ⲁϩⲣⲏⲓ ⲁϩⲟⲩⲛ ⲁⲡⲁⲓⲱⲛ
ⲡⲉⲧⲥⲁⲧⲡ ⲁⲧⲥⲁⲣⲭ ⲡⲉⲧϣⲟ-
ⲟⲡ ⲛⲉⲥ ⲛⲁⲓⲧⲓⲟⲥ ⲙⲡⲱⲱⲛϩ
ⲡⲉⲧϣⲱⲡⲉ ⲉⲧⲃⲏⲧⲕ ⲙⲏ ⲙ-
ⲡⲱⲕ ⲉⲛ ⲡⲉ ⲡⲉⲧⲉ ⲡⲱⲕ ⲡⲉ
ⲙⲏ ⲛϥϣⲟⲟⲡ ⲉⲛ ⲛⲙⲙⲉⲕ
ⲁⲗⲗⲁ ⲉⲕⲛⲛⲓⲙⲁ ⲉⲩ ⲡⲉ ⲉⲧⲕ-
ϣⲁⲁⲧ ⲙⲙⲁϥ ⲡⲉⲉⲓ ⲡⲉ ⲛⲧⲁ-
ⲕⲣ ⲥⲡⲟⲩⲇⲁⲍⲉ ⲁⲥⲃⲟ ⲁⲣⲁϥ
ⲡⲝⲟⲣⲓⲟⲛ ⲙⲡⲥⲱⲙⲁ ⲉⲧⲉ ⲡⲉ-
ⲉⲓ ⲡⲉ ⲧⲙⲛⲧϩⲗⲗⲟ ⲁⲩⲱ: ⲕ-
ϣⲟⲟⲡ ⲛⲧⲉⲕⲟ ⲟⲩⲛⲧⲉⲕ ⲙ-
ⲙⲉⲩ ⲛⲧⲁⲡⲟⲩⲥⲓⲁ ⲛⲟⲩϩⲏⲩ
ⲛⲕⲛⲁt ⲛⲅⲁⲣ ⲉⲛ ⲙⲡⲉⲧ-
ⲥⲁⲧⲡ ⲉⲕϣⲁⲛⲃⲱⲕ: ⲡⲉⲑⲁⲩ
ⲟⲩⲛⲧⲉϥ ⲙⲙⲉⲩ ⲙⲡϭⲱϫⲃ
ⲁⲗⲗⲁ ⲟⲩⲛ ϩⲙⲁⲧ ⲁⲣⲁϥ ⲙⲛ ⲗⲁ-
ⲁⲩⲉ ϭⲉ ⲥⲱⲧ ⲙⲙⲁⲛ ⲁⲃⲁⲗ
ⲛⲛⲓⲙⲁ ⲁⲗⲗⲁ ⲡⲧⲏⲣϥ ⲉⲧⲉ ⲁ-
ⲛⲁⲛ ⲡⲉ ⲧⲛⲟⲩⲁϫ ⲁϩⲛϫⲓ
ⲙⲡⲟⲩϫⲉⲉⲓ ϫⲓⲛⲣ ⲁⲣⲏϫϥ
ϩⲁ ⲑⲁⲏ ⲙⲁⲣⲛⲙⲉⲩⲉ ⲛtϩⲉ-
ⲉⲥ ⲙⲁⲣⲛϫⲓ ⲛtϩⲉⲉⲥ ⲁⲗⲗⲁ
ⲟⲩⲛ ϩⲁⲉⲓⲛⲉ ⲟⲩⲱϣⲉ ⲁⲙ-
ⲙⲉ ⲛⲁϩⲣⲉ ⲡϣⲓⲛⲉ ⲉⲧⲃⲉ
ⲛⲉⲧⲟⲩϣⲓⲛⲉ ⲉⲧⲃⲏⲧⲟⲩ ⲉⲓϣ-
ⲡⲉ ⲡⲉⲧⲟⲩⲁϫ ⲉϥϣⲁⲛⲕⲱ-
ⲉ ⲛⲥⲱϥ ⲙⲡⲉϥⲥⲱⲙⲁ ⲉϥⲛⲁ-
ⲟⲩϫⲉⲉⲓ ⲛⲧⲟⲩⲛⲟⲩ ⲙⲡⲣⲧⲣⲉ-
ⲗⲁⲩⲉ ⲣ ⲇⲓⲥⲧⲁⲍⲉ ⲉⲧⲃⲉ ⲡⲉⲉⲓ
ⲛⲛⲉⲥ ⲛϩⲉ ϭⲉ ⲛⲙⲉⲗⲟⲥ ⲉⲧⲟⲩ-
ⲁⲁⲛϩ ⲁⲃⲁⲗ ⲉⲧⲙⲁⲟⲩⲧ ⲛⲥⲉ-
Page 48
ⲛⲁⲟⲩϫⲉⲉⲓ ⲉⲛ ϫⲉ ⲛⲙⲉⲗ[ⲟ]ⲥ ⲉ-
ⲧⲁⲁⲛϩ ⲉⲧϣⲟⲟⲡ ⲛϩⲣⲏⲓ ⲛ-
ϩⲏⲧⲟⲩ ⲛⲉⲩⲛⲁⲧⲱⲟⲩⲛ ⲡⲉ: ⲉⲩ
ϭⲉ ⲧⲉ ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲡϭⲱⲗⲡ
ⲁⲃⲁⲗ ⲡⲉ ⲛⲟⲩⲁⲉⲓϣ ⲛⲓⲙ ⲛ-
ⲛⲉⲧⲁϩⲧⲱⲟⲩⲛ ⲉⲓϣⲡⲉ ⲁⲕⲣ
ⲡⲙⲉⲩⲉ ⲛⲅⲁⲣ ⲉⲕⲱϣ ϩⲙ ⲡⲉⲩ-
ⲁⲅⲅⲉⲗⲓⲟⲛ ϫⲉ ⲁϩⲏⲗⲉⲓⲁⲥ ⲟⲩ-
ⲱⲛϩ ⲁⲃⲁⲗ ⲁⲩⲱ ⲙⲱⲩⲥⲏⲥ
ⲛⲙⲙⲉϥ ⲙⲡⲱⲣ ⲁⲙⲉⲩⲉ ⲁⲧⲁ-
ⲛⲁⲥⲧⲁⲥⲓⲥ ϫⲉ ⲟⲩϥⲁⲛⲧⲁⲥⲓⲁ
ⲧⲉ ⲟⲩϥⲁⲛⲧⲁⲥⲓⲁ ⲉⲛ ⲧⲉ ⲁⲗⲗⲁ
[ⲟ]ⲩⲙⲏⲉ ⲧⲉ ⲛϩⲟⲩⲟ ⲛⲇⲉ ⲟⲩ-
ⲡⲉⲧⲉⲥϣⲉ ⲡⲉ ⲁϫⲟⲟⲥ ϫⲉ ⲟⲩ-
ϥⲁⲛⲧⲁⲥⲓⲁ ⲡⲉ ⲡⲕⲟⲥⲙⲟⲥ
ⲛϩⲟⲩⲟ ⲁⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲧⲉⲉⲓ
ⲉⲛⲧⲁⲥϣⲱⲡⲉ ⲁⲃⲁⲗ ϩⲓⲧⲟ-
ⲟⲧϥ ⲙⲡⲉⲛϫⲁⲉⲓⲥ ⲡⲥⲱ-
ⲧⲏⲣ ⲓⲏⲥⲟⲩⲥ ⲡⲉⲝⲣⲏⲥⲧⲟⲥ ⲉⲧ-
ⲃⲉ ⲉⲩ ⲛⲇⲉ ⲉⲉⲓⲧⲁⲙⲟ ⲙ-
ⲙⲁⲕ ⲛⲧⲉⲩⲛⲟⲩ ⲛⲉⲧⲁ-
ⲁⲛϩ ⲥⲉⲛⲁⲙⲟⲩ ⲡⲱⲥ
ⲉⲩⲁⲛϩ ϩⲛ ⲟⲩϥⲁⲛⲧⲁ-
ⲥⲓⲁ ⲛⲣⲙⲁⲁⲉⲓ ⲁⲩⲣ ϩⲏ-
ⲕⲉ ⲁⲩⲱ ⲛⲛⲣⲁⲉⲓ ⲁⲩϣⲣ-
ϣⲱⲣⲟⲩ ⲡⲧⲏⲣϥ ϣⲁⲣⲉⲃ-
ϣⲃⲉⲓⲉ ⲟⲩϥⲁⲛⲧⲁⲥⲓⲁ
ⲡⲉ ⲡⲕⲟⲥⲙⲟⲥ ϫⲉⲕⲁⲥⲉ
ϭⲉ ⲛⲓⲣ ⲕⲁⲧⲁⲗⲁⲗⲉⲓ ⲥⲁ ⲛ-
ϩⲃⲏⲩⲉ ⲁⲡⲉϩⲟⲩⲟ ⲁⲗⲗⲁ
ⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲙⲛⲧⲉⲥ ⲙⲙⲉⲩ
ⲙⲡⲓⲥⲙⲁⲧ ⲛtⲙⲓⲛⲉ ϫⲉ
ⲧⲙⲏⲉ ⲧⲉ ⲡⲉ ⲡⲉⲧⲁϩⲉ ⲁⲣⲉⲧϥ
ⲁⲩⲱ ⲡⲟⲩⲱⲛϩ ⲁⲃⲁⲗ ⲙⲡⲉ-
ⲧϣⲟⲟⲡ ⲡⲉ ⲁⲩⲱ ⲡϣⲃⲉⲓ-
ⲉ ⲡⲉ ⲛⲛϩⲃⲏⲩⲉ ⲁⲩⲱ ⲟⲩ-
ⲙⲉⲧⲁⲃⲟⲗⲏ ⲁϩⲟⲩⲛ ⲁⲩⲙⲛⲧ-
ⲃⲣⲣⲉ ⲧⲙⲛⲧⲁⲧⲧⲉⲕⲟ ⲛⲅⲁⲣ
Page 49
[ⲥϩⲉtⲉ] ⲁϩⲣⲏⲓ ⲁⲡⲓⲧⲛ ⲁⲝⲙ
ⲡⲧⲉⲕⲟ ⲁⲩⲱ ⲡⲟⲩⲁⲉⲓⲛ ϥϩⲉ-
tⲉ ⲁⲡⲓⲧⲛ ⲁϫⲙ ⲡⲕⲉⲕⲉⲓ ⲉϥ-
ⲱⲙⲛⲕ ⲙⲙⲁϥ ⲁⲩⲱ ⲡⲡⲗⲏ-
ⲣⲱⲙⲁ ϥϫⲱⲕ ⲁⲃⲁⲗ ⲙⲡⲉϣ-
ⲧⲁ ⲛⲉⲉⲓ ⲛⲉ ⲛⲥⲩⲙⲃⲟⲗⲟⲛ ⲙⲛ
ⲛⲧⲁⲛⲧⲛ ⲛⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ:
ⲛⲧⲁϥ ⲡⲉ ⲉⲧⲧⲁⲙⲓⲟ ⲙⲡⲡⲉ-
ⲧⲛⲁⲛⲟⲩϥ ϩⲱⲥⲧⲉ ⲙⲡⲱⲣ ⲁ-
ⲣ ⲛⲟⲉⲓ ⲙⲉⲣⲓⲕⲱⲥ ⲱ ⲣⲏⲅⲓ-
ⲛⲉ ⲟⲩⲧⲉ ⲙⲡⲣⲣ̅ ⲡⲟⲗⲓⲧⲉⲩⲉ-
ⲥⲑⲁⲓ ⲕⲁⲧⲁ ⲧⲉⲉⲓⲥⲁⲣⲭ ⲉⲧⲃⲉ
ⲧⲙⲛⲧⲟⲩⲉⲉⲓ ⲁⲗⲗⲁ ⲁⲙⲟⲩ ⲁ-
ⲃⲁⲗ ϩⲛ ⲛⲙⲉⲣⲓⲥⲙⲟⲥ ⲙⲛ ⲛ-
ⲙⲣⲣⲉ ⲁⲩⲱ ⲏⲇⲏ ⲟⲩⲛⲧⲉⲕ ⲙ-
ⲙⲉⲩ ⲛⲧⲁⲛⲁⲥⲧⲁⲥⲓⲥ ⲉⲓϣ-
ⲡⲉ ⲡⲉⲧⲛⲁⲙⲟⲩ ⲛⲅⲁⲣ ϥⲥⲁⲩ-
ⲛⲉ ⲁⲣⲁϥ ⲟⲩⲁⲉⲉⲧϥ ϫⲉ ⲉϥ-
ⲛⲁⲙⲟⲩ ⲕⲁⲛ ⲉϥϣⲁⲛⲣ ϩⲁϩ
ⲛⲣⲁⲙⲡⲉ ϩⲙ ⲡⲉⲉⲓⲃⲓⲟⲥ ⲥⲉ-
ⲉⲓⲛⲉ ⲙⲙⲁϥ ⲁϩⲟⲩⲛ ⲁⲡⲉⲉⲓ
ⲉⲧⲃⲉ ⲉⲩ ⲛⲧⲁⲕ ⲛⲕⲛⲉⲩ ⲁⲣⲁⲕ
ⲉⲛ ⲟⲩⲁⲉⲉⲧⲕ ⲉⲁⲕⲧⲱⲟⲩⲛ ⲁⲩ-
ⲱ ⲥⲉⲉⲓⲛⲉ ⲙⲙⲁⲕ ⲁϩⲟⲩⲛ ⲁⲡⲉ-
ⲉⲓ ⲉⲓϣⲡⲉ ⲟⲩⲛⲧⲉⲕ ⲙⲙⲉⲩ ⲙ-
ⲡⲧⲱⲟⲩⲛ ⲁⲗⲗⲁ ⲕϭⲉⲉⲧ: ϩⲱⲥ
ⲉⲕⲛⲁⲙⲟⲩ ⲕⲁⲓⲧⲟⲓⲅⲉ ⲡⲏ ϥⲥⲁⲩ-
ⲛⲉ ϫⲉ ⲁϥⲙⲟⲩ ⲉⲧⲃⲉ ⲉⲩ ϭⲉ
tⲕⲱⲉ ⲁⲃⲁⲗ ⲛⲥⲁ ⲧⲉⲕⲙⲛⲧ-
ⲁⲧⲣ ⲅⲩⲙⲛⲁⲍⲉ ⲥϣⲉ ⲁⲡⲟⲩ-
ⲉⲉⲓ ⲡⲟⲩⲉⲉⲓ ⲁⲧⲣⲉϥⲣ ⲁⲥⲕⲉⲓ
ⲛⲟⲩⲁⲡⲥ ⲛϩⲉⲉⲥ ⲁⲩⲱ ⲛⲥⲉ-
ⲃⲁⲗϥ ⲁⲃⲁⲗ ⲙⲡⲓⲥⲧⲟⲓⲝⲉⲓⲟⲛ
ϫⲉⲕⲁⲥⲉ ⲛϥⲣ ⲡⲗⲁⲛⲁ ⲁⲗⲗⲁ ⲉϥ-
ⲛⲁϫⲓ ⲙⲙⲁϥ ⲟⲩⲁⲉⲉⲧϥ ⲛⲕⲉ-
ⲥⲁⲡ ⲡⲉⲉⲓ ⲉⲧϣⲣⲡ ⲛϣⲟ-
ⲟⲡ ⲛⲉⲉⲓ ⲛⲧⲁϩⲓϫⲓⲧⲟⲩ ⲁⲃⲁⲗ
ϩⲛ ⲧⲙⲛⲧⲁⲧⲣ ϥⲑⲟⲛⲉⲓ ⲙⲡⲁ-
Page 50
ϫⲁⲉⲓⲥ ⲓⲏⲥⲟⲩⲥ ⲡⲉⲝⲣⲏⲥⲧ[ⲟⲥ ⲁⲓⲧⲥ]ⲉ-
ⲃⲁⲕ ⲁⲣⲁⲩ ⲙⲛ ⲛⲉⲕⲥⲛ[ⲏⲩ] ⲛⲁϣⲏ-
ⲣⲉ ⲉⲙⲡⲓⲕⲉ ⲗⲁⲩⲉ ⲛⲥⲱⲉⲓ ϩⲛ
ⲛⲉⲧⲉⲥϣⲉ ⲁⲡⲧⲁϫⲣⲉ ⲧⲏⲩⲧⲛ
ⲉⲓϣⲡⲉ ⲟⲩⲛ ⲟⲩⲉⲉⲓ ⲛⲇⲉ ⲥⲏϩ
ⲉϥϣⲏⲕ ϩⲛ ⲧⲁⲡⲁⲅⲅⲉⲗⲓⲁ ⲙ-
ⲡⲗⲟⲅⲟⲥ tⲛⲁⲃⲁⲗϥ ⲁⲣⲱⲧⲛ ⲉ-
ⲣⲉⲧⲛϣⲓⲛⲉ tⲛⲟⲩ ⲛⲇⲉ ⲙ-
ⲡⲣⲣ̅ ϥⲑⲟⲛⲉⲓ ⲁⲗⲁⲩⲉ ⲉⲧⲏⲡ ⲁ-
ⲣⲁⲕ ⲉⲩⲛ ϭⲁⲙ ⲙⲙⲁϥ ⲛⲣ̅ ⲱ-
ϥⲉⲗⲉⲓ ⲟⲩⲛ ϩⲁϩ ϭⲱϣⲧ ⲁϩⲟⲩⲛ
ⲁⲡⲉⲉⲓ ⲡⲉⲉⲓ ⲛⲧⲁⲉⲓⲥϩⲉⲉⲓ ⲙ-
ⲙⲁϥ ⲛⲉⲕ ⲛⲉⲉⲓ tⲧⲁⲙⲟ ⲙⲙⲁⲩ
ⲁtⲣⲏⲛⲏ ⲛϩⲏⲧⲟⲩ ⲙⲛ ⲧⲉⲝⲁⲣⲓⲥ
tϣⲓⲛⲉ ⲁⲣⲁⲕ ⲙⲛ ⲛⲉⲧⲙⲁⲉⲓⲉ
ⲙⲙⲱⲧⲛ ⲉⲩⲟⲉⲓ ⲙⲙⲁⲉⲓⲥⲁⲛ
ⲡⲗⲟⲅⲟⲥ ⲉⲧⲃⲉ ⲧⲁ-
ⲛⲁⲥⲧⲁⲥⲓⲥ
Sahidic Coptic source text. Codex I (Jung Codex), Nag Hammadi Library. Transcription by Milan Konvicka / Marcion Project, GPL v2. Cleaned for the Good Works Archive by the New Tianmu Anglican Church, 2026.
Related texts in the archive: The Tripartite Tractate (Codex I) — both texts share a Valentinian framework and appear in the same codex; the Tractate provides the cosmological context within which the Treatise's claims about spiritual resurrection make sense. · The Gospel of Philip (Codex II) — Philip's discussion of spiritual resurrection and the bridal chamber directly parallels this text's argument that the resurrection is not a future bodily event but a present spiritual reality.
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