The First Apocalypse of James is a Gnostic apocalyptic writing. Its initially rediscovery was a Coptic translation as the third tractate of Codex V in the Nag Hammadi library. Additional copies were later found in Coptic as part of the Codex Tchacos and in Greek among the Oxyrhynchus Papyri. The text uses Valentinian theologoumena, leading to the belief that the original document was written in c. 200 AD. The content of the text is a dialogue between Jesus and James the Just. The text takes a docetic view of Jesus via his statements "you are not my brother materially" and "never have I suffered in any way, nor have I been distressed." The text prepares James for his death as a martyr by emphasizing spiritual redemption over material existence.
The Letter of Peter to Philip is a Gnostic writing. It was initially discovered as the second tractate in Codex VIII of the Nag Hammadi library. The tractate is a Coptic translation of a Greek original, likely written in c. 200 AD. An additional copy of the text, also written in Coptic, was later found in Codex Tchacos. The writing begins as an epistle from Peter to Philip the Apostle, but the narrative changes to a dialogue between Jesus and the disciples. The central message of the writing is to emphasize the soteriological value of preaching the message of Jesus.
The Holy Book of the Great Invisible Spirit, also known as the Coptic Gospel of the Egyptians is a Sethian Gnostic text found in Codices III and IV of the Nag Hammadi library. The text describes the origin of three powers: the Father, the Mother, and the Son, who came forth from the great invisible Spirit. The text emphasizes Seth as the origin of the seed of eternal life and the great, incorruptible race. It concludes with a prayer and a statement that it was written by the great Seth and placed in the mountain Charaxio to be revealed at the end of times.
The Dialogue of the Saviour is a Gnostic Christian writing. It is the fifth tractate in Codex III of Nag Hammadi library. The only existing copy, written in Coptic, is fragmentary. Its final form was likely completed c. 150 AD. The textual style resembles other Gnostic dialogues between the Savior and the disciples, such as the Gospel of Thomas, but lacks a literary framework, has dramatic episodes interspersed, and includes eschatology. This style may be the result of a combination of "at least four different written sources."
Zostrianos is a Sethian Gnostic text. It is the first tractate of two in Codex VIII of the Nag Hammadi library. It takes up 132 of the 140 pages in the codex, making Zostrianos the longest tractate of the entire library. However the text is extensively damaged, especially in the center, making the document difficult to fully understand. The Coptic manuscript is a translation of a Greek original, likely written in Alexandria in c. 200 AD. In the text, Zostrianos goes on a heavenly journey and receives divine knowledge from the aeons.
The Sethians were one of the main currents of Gnosticism during the 2nd and 3rd century CE, along with Valentinianism and Basilideanism. According to John D. Turner, it originated in the 2nd century CE as a fusion of two distinct Hellenistic Judaic philosophies and was influenced by Christianity and Middle Platonism. However, the exact origin of Sethianism is not properly understood.
Allogenes is a series of Gnostic texts. The main character in these texts is Allogenes, which translates as 'stranger,' 'foreigner,' or 'of another race.' The first text discovered was Allogenes as the third tractate in Codex XI of the Nag Hammadi library. The Coptic manuscript is a translation of a Greek original, likely written in Alexandria before 300 AD. In this text, containing Middle Platonic or Neoplatonic elements, Allogenes receives divine revelations. A different text, The Temptation of Allogenes was discovered as the fourth tractate in the Codex Tchacos. In this text, Allogenes resists temptation and ascends. Codex Tchacos, also written in Coptic, is likely older than NHC XI based on radiocarbon dating, but it is unknown exactly when the original texts were composed. Both texts have some damage and are incomplete.
Trimorphic Protennoia or Three Forms of First Thought is a Sethian Gnostic text from the New Testament apocrypha. The only surviving copy comes from the Nag Hammadi library. The text describes three descents using the voice of Barbelo in first person. The voice is the source of life, knowledge, and the first thought. The voice is said to have three names, three masculinities, and three powers, and it is described as androgynous. It explains that Sophia descended to help counter the plan of the demon Yaldabaoth and the archons. The speaker invites the reader to enter the high perfect light and receive glory, enthronement, and baptism.
The Second Apocalypse of James is a Gnostic writing. It is the fourth tractate in Codex V in the Nag Hammadi library, immediately following the First Apocalypse of James. The order is a deliberate scribal choice, since the first text prepares James the Just for his death as a martyr, and the second text describes his death in detail. The existing Coptic version was likely translated in c. 300 AD from a Greek original written in c. 150 AD. In the text, James serves as a Gnostic redeemer who tries unsuccessfully to persuade the people to understand God before his martyrdom.
The Gnostic Apocalypse of Peter is the third tractate in Codex VII of the Nag Hammadi library and part of the New Testament apocrypha. It is also known as the Coptic Apocalypse of Peter or Revelation of Peter. The Coptic manuscript is considered a poor translation of a Greek original that dates to c. 200 AD. Translator James Brashler considers the text "important source material for a Gnostic Christology that understands Jesus as a docetic redeemer," based on a vision near the end of the text in which Jesus states that a substitute was crucified rather than the living Jesus. Comparable language is used in the Second Treatise of the Great Seth, in which Jesus laughs at the ignorance of those who tried to kill him but failed to realize that he "did not die in reality but in appearance." Docetism was later rejected at the First Council of Nicaea in 325 AD and regarded as heretical by most non-Gnostic churches. The text also emphasizes seeking truth and knowledge, because many people will be misled by false teachers.
The Second Treatise of the Great Seth is a Gnostic text. It is the second tractate in Codex VII of the Nag Hammadi library. The Coptic papyrus, translated from a Greek original, is entirely preserved and written clearly. The text likely was written near Alexandria c. 200 AD. Seth is not mentioned in the text; instead the title "may be understood to be the second speech or message delivered by Jesus, the manifestation of heavenly Seth," based on Sethian beliefs. Like the Gnostic Apocalypse of Peter, the text takes a docetic view of the crucifixion of Jesus with the statement that Jesus "did not die in reality but in appearance." Although the heresiologist Irenaeus criticized the supposed Gnostic belief that Simon of Cyrene was a substitute who was crucified instead of Jesus, the text of Second Treatise of the Great Seth, in context, says, "It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. It was another upon whom they placed the crown of thorns." The text also encourages unity among Gnostics, assuring them that Jesus will help them overcome the false rulers and their followers.
The Paraphrase of Shem is a Gnostic text. It is the first tractate in Codex VII of the Nag Hammadi library. The Coptic manuscript is notable for being one of the best preserved tractates despite its length and for its absence of Christian influence. The text likely was written in Syria in c. 200 AD. It discusses cosmogony, soteriology, and eschatology.
The Hypostasis of the Archons, also called The Reality of the Rulers or The Nature of the Rulers, is a Gnostic writing. The only known surviving manuscript is in Coptic as the fourth tractate in Codex II of the Nag Hammadi library. It has some similarities with On the Origin of the World, which immediately follows it in the codex. The Coptic version is a translation of a Greek original, possibly written in Egypt in the third century AD. The text begins as an exegesis on Genesis 1–6 and concludes as a discourse explaining the nature of the world's evil authorities. It applies Christian Gnostic beliefs to the Jewish origin story, and translator Bentley Layton believes the intent is anti-Jewish.
The Tripartite Tractate is a Valentinian Gnostic work. The date is estimated to the second half of the third century or the fourth century but is "most likely based on an earlier Greek version." It is the second-longest text in the Nag Hammadi library. It is the fifth tractate of the first codex, known as the Jung Codex. It is untitled, and instead it gets its name "from the fact that the ancient copyist divided the text with decorative markings in two places, thus separating the tractate into three parts." The first part describes the relationship between the Father, the Logos, the Church, and the aeons. The second part contains the Gnostic creation narrative, in which man is created by the Demiurge and is a mixture of both spiritual and material substances. The third part explains the Savior's role in salvation.
Concept of Our Great Power refers to writing 28 of codex VI of the Nag Hammadi library. The manuscript is dated from within approximately the middle of the fourth century CE. The apocalyptic text focuses on events such as the creation, actions of the Redeemer and the Antichrist, and the last triumph of the highest Power. It speaks of a great Power that can make a person invisible and immune to fire. The text also discusses the roles of different aeons. The author urges people to wake up from their dreamlike state and return to the true food and "water of life." The text also mentions a man (Jesus) who will come into being and know the great Power and speak in parables. This man will open the gates of heaven with his words and raise the dead. The conclusion describes the end of the earthly kingdom and the cleansing of the souls. The wickedness of the world is stronger than the forces of good, but the righteous will be protected by a divine power and enter into an immeasurable light. Fire will consume all evil, and the firmaments will fall. The souls that are being punished will be released and come to purity.
The substitution hypothesis or twin hypothesis states that the sightings of a risen Jesus are explained not by physical resurrection, but by the existence of a different person, a twin or lookalike who could have impersonated Jesus after his death, or died in the place of Jesus on the cross. It is a position held by some Gnostics in the first to third century, as well as some modern Mandaeans and Muslims.
The Interpretation of Knowledge is the first tractate from Codex XI of the Nag Hammadi Library. The author emphasizes the importance of unity among members of the Gnostic community. Metaphorically, each part of the body has a specific role, and no one should be jealous or resentful of the role assigned to them. Instead, they should be grateful to belong to the body and have the same head. The author also emphasizes the distinction between the physical body and the spirit, stating that men of God live by the spirit and cannot be found by those who persecute them. The author further states that members of the Gnostic community, as adepts at the Word, are held to a higher standard and will be judged more harshly if they sin against it. However, if they overcome sin, they will receive a crown of victory.
A Valentinian Exposition is the second tractate from Codex XI of the Nag Hammadi Library. Less than half of the text has been preserved. The text explores the relationship between God, the created world, and humanity. It states that the material world is a shadow of the spiritual world and that humanity is a mixture of spiritual and carnal elements. The Demiurge, a lower deity, is responsible for creating the physical world and humanity, and the Devil, who is one of the divine beings, expelled his root from the body of humanity and caused the world to fall into sin. It also explores themes such as salvation through knowledge and understanding of one's true identity.
In Sethian Gnostic texts, the Five Seals are typically described as a baptismal rite involving a series of five full immersions in holy running or "living water," symbolizing spiritual ascension to the divine realm. The Five Seals are frequently mentioned in various Sethian Gnostic texts from the Nag Hammadi library.
