The Gospel of Thomas

The hidden sayings. ⲛ̄ϣⲁϫⲉ ⲉⲑⲏⲡ is literally 'the words that are hidden' (ϩⲏⲡ, stative of ϩⲱⲡ 'hide'). Lambdin's 'secret sayings' translates the Greek of P.Oxy. 654.1, οἱ λόγοι οἱ [ἀπόκρυφοι], where the adjective is a restoration. The WoH text follows the Coptic, and 'hidden' recurs at 5, 6 and 33.

ⲓ︤ⲥ︥ ⲉⲧⲟⲛϩ 'the living Jesus' is an ordinary relative clause ('Jesus who is alive'). Whether it means the risen Jesus or the one who has life is debated; the English keeps lower case, as at 3 ('the living Father') and 37 ('the living one').

Didymos Judas Thomas. Didymos (Greek) and Thomas (Aramaic tᵓōmā) both mean 'twin'; the triple name is the Syrian form of the apostle's name (Acts of Thomas; Book of Thomas, NHC II,7). The Greek incipit has, as restored, 'Judas who is also Thomas', without Didymos, and ἐλάλησεν 'spoke'.

Date and setting. The Coptic codex is fourth-century; the Greek fragments are third-century. The date of composition and Thomas's relation to the synoptic gospels are contested. Some scholars argue for an early collection of independent tradition that grew over time (Patterson 1993; DeConick 2005, 2006); others for a second-century text that knows the synoptics (Gathercole 2012, 2014; Goodacre 2012). How far Thomas belongs with later 'gnostic' literature is also debated. The apparatus records these positions without deciding between them.

Who speaks? ⲁⲩⲱ ⲡⲉϫⲁϥ 'And he said' has no named subject, and the Greek (P.Oxy. 654.3, καὶ εἶπεν) is equally open: the speaker may be Jesus or the compiler named in the incipit. The English keeps the ambiguity.

ϩⲉⲣⲙⲏⲛⲉⲓⲁ is the Greek loan ἑρμηνεία 'interpretation' (restored in the Greek). 'Will not taste death' keeps the Semitic idiom shared with Mt 16:28 and Jn 8:52 and is rendered the same way at 18 and 19. ⲡⲉⲧⲁϩⲉ is a Lycopolitan spelling of Sahidic ⲡⲉⲧⲛⲁϩⲉ (Dilley).

Coptic and Greek diverge. The Coptic sequence is seek, find, be troubled (ϣⲧⲟⲣⲧⲣ̄), marvel (ⲣ̄ϣⲡⲏⲣⲉ), reign over the All. The Greek of P.Oxy. 654.5-9 (partly restored) has no 'troubled' stage, reads 'he will be amazed' (θαμβηθήσεται) and 'having reigned he will rest' (ἀναπαήσεται), and has no 'over the All'. A related form, 'he who wonders will reign, and he who reigns will rest', is quoted by Clement of Alexandria (Strom. 2.9.45; 5.14.96). The WoH text follows the Coptic.

ⲡⲧⲏⲣϥ 'the All' is the set Nag Hammadi term for the totality; it is capitalised here and at 67 and 77. ⲣ̄ⲣⲣⲟ 'become king' is rendered 'reign'.

'In the sky', not 'in heaven'. Coptic ⲧⲡⲉ means both 'sky' and 'heaven'. The saying's joke depends on the same word in both clauses (if the kingdom is in the sky, the birds of the sky will get there first), so the English uses 'sky' twice, as Lambdin does. See tpe-sky-heaven-context-rule-thomas-woh.

Greek differences (P.Oxy. 654.9-21, much restored): the second location is 'under the earth', not 'in the sea'; 'the fish of the sea' enter ahead of you; the Greek adds 'whoever knows himself will find it' and lacks 'then you will be known'; the kingdom is usually restored as 'the kingdom [of God]'. Compare Lk 17:20-21. 'The sons of the living Father' agrees with the Greek of P.Oxy. 654 as usually restored (υἱοί; Attridge in Layton ed. 1989) (see shere-son-child-thomas-woh).

Source note. The diplomatic text reads ⲉⲩϣⲁϫⲟⲟⲥ, which the corpus normalises to the conditional ⲉⲩϣⲁⲛϫⲟⲟⲥ 'if they say'. The lemma aid records a supplied letter here that text does not mark. The English follows the normalised reading.

Wheel of Heaven reading (interpretive; not part of the translation). The saying denies that the kingdom is a place in the sky, so it gives no support to reading 'the kingdom' as a location among the stars. What a Wheel of Heaven reader may notice is the link it draws between self-knowledge and recognising oneself as a child of 'the living Father', which can be read alongside the canon's teaching that humans were made in the image of the Elohim. See woh-reading-kingdom-within-beginning-end-five-trees-thomas-woh (speculative).

The old man asks a child 'of seven days' about 'the place of life', a reversal of the usual order of authority; commentators often note that a seven-day-old boy has not yet reached the circumcision of the eighth day. The Greek (P.Oxy. 654.21-27) has the full proverb, 'many who are first will be last, and the last first'; the Coptic has only the first half, followed by 'and they will become a single one' (compare Mk 10:31). ⲟⲩⲁ ⲟⲩⲱⲧ 'a single one' is rendered the same way at 22 and 23.

The Coptic ends with 'there is nothing hidden that will not be made manifest' (compare Mk 4:22; Lk 8:17). The Greek (P.Oxy. 654.27-31) adds a further clause, 'and nothing buried that will not be raised', which the Coptic lacks. The WoH text follows the Coptic.

Coptic and Greek differ in the question and the reason. In the Greek (P.Oxy. 654.32-40) the disciples ask 'How shall we fast?'; the Coptic has ⲕⲟⲩⲱϣ ⲉⲧⲣⲛ̄ⲣ̄ⲛⲏⲥⲧⲉⲩⲉ 'Do you want us to fast?'. The Greek grounds the answer in 'all things are disclosed before the truth' (ἐνώπιον τῆς ἀληθείας, partly restored); the Coptic has ⲙ̄ⲡⲉⲙⲧⲟ ⲉⲃⲟⲗ ⲛ̄ⲧⲡⲉ 'in the sight of heaven'. ⲧⲡⲉ is 'heaven' here, not 'sky', because the sense is the divine vantage point.

The questions about fasting, prayer and alms are answered directly only at logion 14. Dilley notes an unusual circumstantial after a definite antecedent in this saying.

The textual crux. The manuscript ends ⲁⲩⲱ ⲡⲙⲟⲩⲉⲓ ⲛⲁϣⲱⲡⲉ ⲣ̄ⲣⲱⲙⲉ 'and the lion will become human', repeating the outcome of the first half. Many editors and translators emend to 'and the man will become lion', which gives the symmetrical antithesis the saying seems to need. Others defend the transmitted text as meaningful (Jackson 1985 reads it against Platonic and gnostic lion imagery for the passions). No Greek survives beyond traces (P.Oxy. 654.40-42). The WoH text prints the manuscript reading; the emendation is a conjecture.

ϥⲃⲏⲧ, the stative of ⲃⲱⲧⲉ 'be abhorrent', is rendered 'loathsome' (Lambdin: 'cursed'). 'Blessed is' renders the singular ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ; the saying has no synoptic parallel.

Restoration. ⲉ[ⲡⲉ]ⲥⲏⲧ 'down' stands on restored letters and is bracketed: '[down] into the sea' (see restored-text-bracket-and-sigla-convention-thomas-woh). The lemma aid counts two supplied spans here against one bracket in text. The corpus also normalises ⲁⲩⲟⲩⲱϩⲉ and ⲁⲩⲛⲟϭ to circumstantial ⲉⲩ-, which the English follows ('a wise fisherman', 'a fine large fish').

Here 'the man' (ⲡⲣⲱⲙⲉ) is the subject of the comparison. In Matthew's dragnet parable (Mt 13:47-48) the kingdom is compared and the catch is sorted into good and bad; in Thomas one large fish is chosen and all the small ones are thrown back.

Thomas's sower. The opening matches matthew-woh ('Behold, the sower went out'), but the details are Thomas's own: no 'to sow', a single 'rock', ears that do not rise 'toward the sky', a worm that eats the choked seed, and yields of 'sixty per measure and one hundred twenty per measure' (ⲉⲥⲟⲧⲉ). There is no allegorical interpretation (contrast Mt 13:18-23). The central Matthean sower entry is not applied; see sower-parable-coptic-form-and-eisheete-behold-thomas-woh.

ⲛ̄ϣⲟ(ⲛ)ⲧⲉ 'the thorns' contains an editorially supplied ⲛ, rendered silently.

Compare Lk 12:49 ('I came to cast fire upon the earth').

Source note. The diplomatic ϯⲁⲣⲉϩ is normalised by the corpus to ϯϩⲁⲣⲉϩ 'I guard'. The lemma aid records a supplied letter that text does not mark. The English follows the normalised reading.

Two heavens. 'This heaven will pass away, and the one above it will pass away' presupposes layered heavens, so ⲧⲡⲉ is 'heaven' here, not 'sky'. Compare Mk 13:31.

The past forms are kept literal: 'In the days when you ate what is dead, you made it what is alive'. 'On the day when you were one, you became two' uses plain ⲟⲩⲁ 'one', the theme of 4, 22 and 23. Dilley notes an elision in this saying.

James the Righteous. ⲓ̈ⲁⲕⲱⲃⲟⲥ ⲡⲇⲓⲕⲁⲓⲟⲥ is the James whom later tradition calls 'the Just' (Hegesippus in Eusebius, Hist. eccl. 2.23): the brother of Jesus and leader of the Jerusalem community (Gal 1:19; 2:9). 'Righteous' renders ⲇⲓⲕⲁⲓⲟⲥ as at 13 ('a righteous angel').

ⲉⲧⲉⲧⲛⲁⲃⲱⲕ is the focalising (second) future. It puts the stress on 'to James' and, in answer to 'who will lead us?', has directive force, hence 'you are to go' (Lambdin). ⲡⲙⲁ ⲛ̄ⲧⲁⲧⲉⲧⲛ̄ⲉⲓ ⲙ̄ⲙⲁⲩ is 'the place you have come to'. 'For whose sake heaven and earth came into being' uses an idiom found in Jewish texts that say the world was created for the sake of the righteous or of Israel (e.g. 4 Ezra 6:55).

Who is Jesus like? The scene parallels Mk 8:27-30, but here Peter and Matthew give inadequate answers and Thomas says he cannot answer at all. 'Teacher' renders ⲡⲥⲁϩ both in Thomas's address and in Jesus's reply ('I am not your teacher'), which is the point of the exchange. ⲁⲅⲅⲉⲗⲟⲥ is rendered 'angel', although the Greek loan can also mean 'messenger'. 'The bubbling spring that I have measured out' renders ϣⲓ 'measure' literally (Lambdin); some translations paraphrase 'tended'. The 'three words' are not disclosed.

Sigla. ⲉⲉ⟨ⲓ⟩ⲛⲉ and ⲛⲁϣ⟨ϣ⟩ⲁⲡϥ contain letters supplied by the editor, and Dilley notes a metathesis. They are rendered silently.

The answer to logion 6. This saying answers the questions of 6 (fasting, prayer, alms) with a reversal: each practice is said to do harm. The second half parallels Lk 10:8-9 (eat what is set before you; heal the sick) and Mk 7:15 / Mt 15:11 (what goes in does not defile). 'Your spirits' renders the plural ⲛⲉⲧⲛ̄ⲡⲛ︤ⲁ︥, the human spirit, hence lower case.

Source notes. ϣⲁ(ⲛ) contains an editorially supplied ⲛ, rendered silently. The diplomatic text has a stray ASCII apostrophe before ⲛ̄ⲧⲉⲧⲙ̄ⲙⲟⲟϣⲉ, apparently an encoding artefact rather than a manuscript feature. The source file is not altered, and the English is unaffected.

ⲡⲉⲧⲉⲙ̄ⲡⲟⲩϫⲡⲟϥ ⲉⲃⲟⲗ ϩⲛ̄ⲧⲥϩⲓⲙⲉ is literally 'the one whom they did not beget from the woman'. 'Born of woman' follows the English idiom of Job 14:1 and Mt 11:11. 'Your Father' is capitalised as the divine referent (see eiot-father-capitalisation-thomas-woh).

Solitary ones. ⲉⲩⲟ ⲙ̄ⲙⲟⲛⲁⲭⲟⲥ uses the Greek loan μοναχός 'single, solitary', which later became the standard word for 'monk'. It is rendered 'solitary ones' without choosing between the readings in the commentaries: unmarried; undivided or unified; or separated from family, which fits the household strife of this saying. It is kept distinct from ⲟⲩⲁ ⲟⲩⲱⲧ 'a single one' (4, 22, 23). The word recurs at 49 and 75.

Compare Lk 12:49-53 and Mt 10:34-36. Thomas adds 'fire' to sword and war; the five-in-a-house arithmetic matches Luke. 'There will [be] five' brackets 'be' because ⲛⲁϣⲱ[ⲡⲉ] is partly restored.

Compare 1 Cor 2:9 ('what no eye has seen, nor ear heard, nor the heart of man conceived'), a saying widely quoted in early Jewish and Christian texts. Thomas adds 'what hand has not touched'.

Beginning and end. ⲧⲁⲣⲭⲏ (Greek loan) and ⲑⲁϩⲏ (native ϩⲁⲏ) are rendered 'the beginning' and 'the end'. The saying answers a question about the end by pointing back to the beginning, a theme commentators connect with Thomas's interest in the primordial state (DeConick 2006; Gathercole 2014).

Source note. In ⲥⲟⲩⲱⲛⲑϩⲁⲏ the scribe wrote and erased a ϩ (rasura, Dilley); the lemma aid records a supplied element that text does not mark. 'He will know the end' is unaffected. The disciples' 'our end' follows the corpus normalisation ⲧⲉⲛϩⲁⲏ.

Wheel of Heaven reading (interpretive; not part of the translation). A Wheel of Heaven reader will hear in 'where the beginning is, there the end will be' an echo of the cyclical framework of precessional ages from which the project takes its name. The saying itself speaks of individual knowledge and of not tasting death, not of cosmic cycles. See woh-reading-kingdom-within-beginning-end-five-trees-thomas-woh (speculative).

Five trees in Paradise. ⲡⲁⲣⲁⲇⲓⲥⲟⲥ is the Septuagint word for the garden of Eden (Gen 2:8). Genesis names two trees; Thomas's five unchanging trees have no biblical source. Five trees recur in later Coptic literature, including Manichaean texts, where they are read allegorically. 'That do not move in summer or in winter' renders ⲉⲥⲉⲕⲓⲙ ⲁⲛ ⲛ̄ϣⲱⲙ ⲙ̄ⲡⲣⲱ literally (Lambdin: 'remain undisturbed summer and winter').

'Blessed is the one who came into being before he came into being' is a paradox of pre-existence. 'Blessed is' renders the singular ⲟⲩⲙⲁⲕⲁⲣⲓⲟⲥ ⲡⲉ, as at 7 and 18.

Wheel of Heaven reading (interpretive; not part of the translation). The canon reads the Eden of Genesis 2 as the place where the Elohim worked, and a Wheel of Heaven reader may set Thomas's five unchanging trees beside that reading. Thomas says nothing about the trees beyond their permanence, and the canon does not cite this saying. See woh-reading-kingdom-within-beginning-end-five-trees-thomas-woh (speculative).

'The kingdom of the heavens' keeps the Coptic plural ⲙ̄ⲡⲏⲩⲉ, as matthew-woh does for Greek τῶν οὐρανῶν. Thomas also uses the phrase at 54 and 114, so it is not exclusively Matthean (central kingdom-of-heaven-basileia-tōn-ouranōn-mt-distinctive-cross-corpus-hebrew-malkhut-shamayim). 'The birds of the sky' follows the ⲧⲡⲉ context rule and matthew-woh 13:32.

Compare Mk 4:30-32 (a plant with large branches, as here) and Mt 13:31-32 / Lk 13:18-19 (a tree). Thomas adds that the soil is 'tilled'.

Sigla. ⟨ⲥ⟩ⲥⲟⲃ︤ⲕ︥ and ϣⲁ(ⲛ) contain editorially supplied letters, rendered silently.

Mariham. ⲙⲁⲣⲓϩⲁⲙ is kept in the manuscript's form; the text does not say which Mary. Most commentators identify her with Mary Magdalene (compare logion 114 and other early texts in which a Mariam questions Jesus).

The householder. ⲉⲡⲉϥⲏⲉⲓ ⲛ̄ⲧⲉ ⲧⲉϥⲙⲛ̄ⲧⲉⲣⲟ is rendered 'his house of his domain' (Lambdin). ⲙⲛ̄ⲧⲉⲣⲟ is the word rendered 'kingdom' elsewhere, here used of the householder's own property. ⲥⲉⲕⲁⲕⲁϩⲏⲩ 'they strip naked' anticipates logion 37. Compare Mt 24:43 / Lk 12:39 (the thief) and Mk 4:29 (the sickle).

The robbers clause. As written, ϫⲉⲛⲉⲛ̄ⲗⲏⲥⲧⲏⲥ has ⲛⲉ-, which the corpus tags as a preterite converter. The clause makes sense only if ⲛⲉ is read as the negative optative ⲛ̄ⲛⲉ- 'so that … not', which is how all standard translations take it (Lambdin: 'lest the robbers find a way'). The English prints the negative sense without brackets; see logion-21-robbers-clause-and-chreia-thomas-woh. In the next clause, ⲥⲉⲛⲁϩⲉ ⲉⲣⲟⲥ 'they will find it' has ⲧⲉⲭⲣⲉⲓⲁ 'the need' as its object; Lambdin paraphrases 'the difficulty which you expect will (surely) materialize'.

Making the two one. The 'when you make' clauses have close parallels in 2 Clement 12.2 and in a saying that Clement of Alexandria quotes from the Gospel of the Egyptians (Strom. 3.13.92): the two become one, the outside as the inside, the male with the female neither male nor female. Compare Gen 1:27 and Gal 3:28. ⲙ̄ⲡⲓⲟⲩⲁ ⲟⲩⲱⲧ 'the single one' has the demonstrative article. 'And so that you make' keeps ϣⲓⲛⲁ with the form Dilley tags as optative / 'second future'. ⲟⲩϩⲓⲕⲱⲛ 'an image' recurs at 50, 83 and 84.

Restoration and source notes. ⲉϩⲟⲩⲛ [ⲉⲧ]ⲙⲛ̄[ⲧⲉⲣ]ⲟ is partly restored, hence 'enter [the kingdom]'. The lemma aid counts six supplied spans where text shows two bracketed spans. The diplomatic ⲙ̄ⲫⲟ·ⲟⲩⲧ has a middle dot inside the word, either the manuscript's punctuation or an encoding artefact. Neither affects the English.

'They will stand as a single one' uses the same ⲟⲩⲁ ⲟⲩⲱⲧ as 4 and 22. The shift from 'you' to 'they' is in the Coptic.

ⲙⲁⲧⲥⲉⲃⲟⲛ ⲉⲡⲧⲟⲡⲟⲥ can mean 'show us' or 'teach us about' the place; 'Show us' follows Lambdin. In ϥⲣ̄ⲟⲩⲟⲉⲓⲛ 'he gives light' the masculine subject can be the man of light or the light itself (ⲟⲩⲟⲉⲓⲛ is masculine), so 'it shines on the whole world' is equally possible. Compare Mt 6:22-23 / Lk 11:34-36 and Mt 5:14. P.Oxy. 655 preserves only traces of this saying.

'As your soul' keeps ⲯⲩⲭⲏ. The idiom is reflexive ('as yourself', compare Lev 19:18; Mk 12:31), and 'like the pupil of your eye' recalls Deut 32:10 and Ps 17:8. The English does not harmonise to the synoptic 'as yourself'.

Compare Mt 7:3-5 / Lk 6:41-42. P.Oxy. 1 begins with the end of this saying ('… and then you will see clearly to cast out the speck that is in your brother's eye'), in agreement with the Coptic.

No introductory formula. The Coptic has no ⲡⲉϫⲉ ⲓ︤ⲥ︥; the Greek (P.Oxy. 1.4-11) has λέγει Ἰη(σοῦ)ς, and the English does not supply it. The Greek also reads 'the kingdom of God' where the Coptic has 'the kingdom'.

'Fast from the world' renders ⲛⲏⲥⲧⲉⲩⲉ ⲉⲡⲕⲟⲥⲙⲟⲥ (Greek νηστεύσητε τὸν κόσμον). 'Keep the Sabbath as Sabbath' renders ⲉⲓⲣⲉ ⲙ̄ⲡⲥⲁⲙⲃⲁⲧⲟⲛ ⲛ̄ⲥⲁⲃⲃⲁⲧⲟⲛ (Greek σαββατίσητε τὸ σάββατον). Whether the saying requires literal Sabbath observance, treats the whole week as Sabbath, or uses 'Sabbath' figuratively is debated, and the English leaves it open. ⲉⲧⲉ⟨ⲧⲛ̄⟩ contains an editorial addition, rendered silently.

'I appeared to them in flesh' (ϩⲛ̄ⲥⲁⲣⲝ) agrees with ἐν σαρκί in P.Oxy. 1.11-21, and 'the sons of men' keeps its υἱοῖς τῶν ἀνθρώπων. The figure who comes into the world and finds people unreceptive recalls the Jewish wisdom tradition (1 Enoch 42; Sir 24) and Jn 1:10-11. 'My soul' renders ⲯⲩⲭⲏ as at 25.

'A wonder … a wonder of wonders' (ϣⲡⲏⲣⲉ) uses the root of 'he will marvel' in logion 2. ⲥⲁⲣⲝ 'flesh' and ⲥⲱⲙⲁ 'body' are kept distinct, and ⲡⲛ︤ⲁ︥ is the human spirit, in lower case. ⲡⲱ[ⲥ] 'how' is partly restored, hence '[how]'. The end of the saying, with 'this poverty', survives in P.Oxy. 1.

The crux. The Coptic reads 'Where there are three gods, they are gods. Where there are two or one, I am with him.' Taken as it stands, the first sentence is nearly tautological, and many scholars suspect corruption. The Greek (P.Oxy. 1.23-30) differs: 'Where there are [three], they are [gods / without God]' (the key word is restored as θεοί or ἄθεοι), 'and where there is one alone, I say, I am with him', followed by 'Lift the stone and you will find me there; split the wood and I am there', which the Coptic places in logion 77. Compare Mt 18:20. The WoH text prints the manuscript reading; emendations toward the Greek are conjectures.

Compare Mk 6:4 and Lk 4:23-24. The Greek (P.Oxy. 1.30-35) has ἐν τῇ πατρίδι αὐτοῦ 'in his homeland' where the Coptic has ϩⲙ̄ⲡⲉϥϯⲙⲉ 'in his village', and it agrees on the physician.

Compare Mt 5:14. The Greek (P.Oxy. 1.36-41) agrees in substance.

Source note. The diplomatic text ends ⲥⲛⲁϣϩⲱⲡ ⲁⲛ (negative ⲁⲛ), which the corpus normalises to ⲟⲛ 'again, either'. With ⲟⲩⲇⲉ the sense 'nor can it be hidden' is the same on either reading.

Two cruxes. (1) 'In your ear, in the other ear': ϩⲙ̄ⲡⲕⲉⲙⲁⲁϫⲉ may be a scribal repetition, or may mean 'into another's ear', i.e. pass on what you hear. The Greek (P.Oxy. 1.41-42) has 'in your one ear', which supports a contrast between two ears, so the English keeps the manuscript sequence. (2) ⲙⲁⲁϫⲉ means both 'ear' and a dry 'measure', and Thomas uses both senses in one saying. ϩⲁⲙⲁⲁϫⲉ is rendered 'under a measure' so that the pun can be seen (Lambdin: 'bushel'; matthew-woh at Mt 5:15: 'basket' for μόδιος). Compare Mt 10:27 and Mt 5:15 / Lk 11:33.

Short Coptic, long Greek. The Coptic has only the core prohibition about clothing. The Greek (P.Oxy. 655 col. i.1-17) is much longer: it adds food, the lilies 'which neither card nor spin', a question about having one garment, 'who could add to your stature?', and 'he himself will give you your garment'. Compare Mt 6:25-34 / Lk 12:22-31. The WoH text follows the Coptic.

ⲙⲛ̄ϥⲓⲣⲟⲟⲩϣ is a Lycopolitan prohibitive. ϫⲓ(ⲛ) and ⲡⲉ⟨ⲧ⟩ contain editorially supplied letters, rendered silently.

Undressing without shame. The image recalls Gen 2:25 and 3:7 and the 'garment of shame' saying quoted from the Gospel of the Egyptians (Clement, Strom. 3.13.92); compare logion 21. 'The son of the living one' is lower case (see etonh-the-living-lowercase-thomas-woh). It is not the 'Son of Man' phrase, which Thomas uses only at 86. The Greek (P.Oxy. 655 col. i.17-ii.1) agrees broadly but is fragmentary.

Restoration. ⲧⲟⲧ[ⲉ] [ⲧⲉⲧⲛ̄]ⲁⲛⲁⲩ is partly restored, hence '[then you will] see'.

Compare Mt 13:17 / Lk 10:24 (many desired to hear) and Jn 7:34 ('you will seek me and will not find me'). P.Oxy. 655 preserves only scraps of this saying; the usual restoration agrees with the Coptic.

Greek witness. Logion 39 is the last saying with a Greek overlap in P.Oxy. 655 (col. ii). The extant letters are few and most of the Greek is restored (Attridge in Layton ed. 1989). The usual restoration agrees with the Coptic. The participle sometimes restored as 'those who are entering' (cf. Lk 11:52 τοὺς εἰσερχομένους) stands largely on restored letters, so it establishes no difference from the Coptic 'those who wish to go in'. The line translates the Coptic (see coptic-base-text-and-oxyrhynchus-greek-witnesses-convention-thomas-woh).

'The keys of knowledge'. ⲅⲛⲱⲥⲓⲥ, its only occurrence in Thomas, is translated, not transliterated (see gnosis-knowledge-thomas-woh). The Coptic has plural 'keys' where Lk 11:52 has 'the key of knowledge'. ⲁⲩϩⲟⲡⲟⲩ 'they hid them' is the active verb whose stative gives the 'hidden' sayings of the incipit. The last sentence matches Mt 10:16 ('wise as serpents and innocent as doves'); the woe against the Pharisees and scribes compares with Mt 23:13.

Compare Mt 15:13 ('every plant that my heavenly Father has not planted will be uprooted'). In Thomas the vine is planted 'outside the Father', and the circumstantial ⲉⲥⲧⲁϫⲣⲏⲩ ⲁⲛ 'it not being established' gives the reason it will be uprooted.

The shortest saying. ϣⲱⲡⲉ ⲉⲧⲉⲧⲛ̄ⲣ̄ⲡⲁⲣⲁⲅⲉ is an imperative 'become' with a circumstantial of the Greek loan παράγειν. The line reads it predicatively, as the standard translation does (Lambdin, 'Become passers-by'). παράγειν means both 'pass by' and 'pass away' (1 Cor 7:31, of the form of this world). The saying has been read as a call to detachment from the world and as a call to an itinerant life. An adverbial reading, 'Come into being as you pass away', is also argued. The English keeps 'passers-by', which leaves those readings open (see parage-passers-by-logion-42-thomas-woh).

No speech formula. After the disciples' question, Jesus's answer follows with no ⲡⲉϫⲉ ⲓ︤ⲥ︥. Some translations supply '⟨Jesus said to them⟩'. Under the register convention the English supplies nothing, as at logion 27. The change of speaker is clear from the first-person singular 'what I say to you'. Compare Jn 8:25 ('Who are you?').

'The Jews'. ⲛ̄ⲛⲓⲓ̈ⲟⲩⲇⲁⲓⲟⲥ is the only occurrence of the ethnonym in Thomas. It is rendered 'the Jews', as in the standard translations; 'the Judeans' is the alternative proposed in part of NT scholarship (see ioudaioi-the-jews-thomas-woh). The saying is polemical, and the translation does not soften it. The tree-and-fruit image compares with Mt 7:16-20 and 12:33.

The triad. Thomas has Father, Son and Holy Spirit. Mt 12:31-32 (compare Mk 3:28-29; Lk 12:10) contrasts blasphemy against the Son of Man with blasphemy against the Spirit. 'The Son' is capitalised because the triad gives the divine referent; this is outside the filial formulas governed by shere-son-child-thomas-woh (see son-and-holy-spirit-triad-logion-44-thomas-woh). The impersonal 'they will forgive him' is rendered by the passive 'he will be forgiven'. 'Neither on earth nor in heaven' uses 'heaven' for ⲧⲡⲉ in a cosmological pair, under the sky/heaven context rule.

Restoration. [ⲟⲩⲁ]ⲅⲁⲑⲟⲥ and ⲟⲩⲕⲁ[ⲕⲟ]ⲥ are partly restored, hence '[A good] man' and 'a [bad] man'.

'Bad' and 'evil things'. Greek ⲕⲁⲕⲟⲥ and native ϩⲟⲟⲩ (diplomatic ⲉⲑⲟⲟⲩ, normalised ⲉⲧϩⲟⲟⲩ) are both 'bad'; substantival ⲡⲟⲛⲏⲣⲟⲛ is 'evil things' (see kakos-poneron-hoou-bad-evil-thomas-woh). Compare Mt 7:16 and Lk 6:44-45. Thomas has no 'mouth' in the last clause: out of the abundance of the heart the man brings forth evil things.

Source note. The text field has a middle dot inside a word (ϣⲁϥ·ⲉⲓⲛⲉ), as at THOM-22. The normalised layer keeps it. It has no effect on the reading.

The unwritten negative. The diplomatic text reads ϣⲓⲛⲁ ϫⲉⲛⲟⲩⲱϭⲡ, with no negative ('so that his eyes will be broken'). The corpus normalises it to the negative optative ⲛ̄ⲛⲉⲩⲟⲩⲱϭⲡ, and the lemma aid counts a supplied span that text does not mark. As at THOM-21, the English follows the normalised reading and prints the negative without brackets. All standard translations do the same.

'Lowered'. ⲟⲩⲱϭⲡ means 'break'. 'Lowered' (Lambdin) takes 'his eyes should not be broken' as an idiom for casting down the eyes before a superior. This is an interpretation, which logion-46-eyes-lowered-and-little-one-thomas-woh marks as inferred. Compare Mt 11:11 and Lk 7:28. Thomas frames the comparison 'from Adam to John the Baptist', and 'becomes a little one' takes up the 'little ones' of logion 22.

Order and wording. The two horses and two bows have no synoptic counterpart. The slave who 'will honor the one and … treat the other with contempt' compares with Mt 6:24 and Lk 16:13, where the verbs are 'love' and 'hate'. Thomas has the old-wine saying of Lk 5:39 before the wineskins, and it adds the converse case (old wine into a new wineskin). The patch saying is reversed: in Thomas an old patch is sewn onto a new garment, while in Mk 2:21 and Lk 5:36 a new patch is put on an old garment. The English keeps Thomas's form.

ϩⲙϩⲁⲗ is 'slave' and ϫⲟⲉⲓⲥ 'master' (see hmhal-slave-joeis-master-lord-thomas-woh). ⲁϣⲧⲏ(ⲛ) 'garment' has an abbreviated letter supplied by the edition, rendered silently.

'This single house' renders ⲡⲉⲓⲏⲉⲓ ⲟⲩⲱⲧ, adjectival ⲟⲩⲱⲧ without ⲟⲩⲁ. The same word recurs in 'this single pearl' (THOM-76), and 'single' keeps the link with 'a single one' (see oua-ouot-a-single-one-thomas-woh). Compare Mt 18:19 and 17:20, and the doublet at logion 106.

One group, not two. The relative ⲉⲧⲥⲟⲧⲡ 'who are chosen' has no article of its own. It therefore qualifies ⲛ̄ⲙⲟⲛⲁⲭⲟⲥ rather than naming a second group. The draft's 'the solitary ones and the chosen' is changed to 'the solitary and chosen ones'. Lambdin likewise has 'the solitary and elect'. 'Chosen', not 'elect', keeps the link with the verb ⲥⲱⲧⲡ at logia 8 and 23 (see sotp-chosen-thomas-woh). 'Solitary' follows monachos-solitary-thomas-woh.

The plural ϩⲉⲛⲙⲁⲕⲁⲣⲓⲟⲥ ⲛⲉ is 'Blessed are'. The saying has no synoptic counterpart, so the overlay beatitude entry applies, not the central one. The focalising future ⲉⲧⲉⲧⲛⲁⲃⲱⲕ ⲉⲙⲁⲩ is rendered as a cleft: 'it is there that you will go again'.

Restoration. ⲁϥⲱϩ[ⲉ ⲉⲣⲁⲧϥ] and ⲉ[ⲃ]ⲟⲗ are partly restored, so both English verbs are bracketed: 'It [stood] and [appeared]'. The bracket rule is mechanical, and it applies even where only one letter of the secure adverb ⲉⲃⲟⲗ is restored. ⲱϩⲉ ⲉⲣⲁⲧ= is literally 'stand'. Lambdin's 'established [itself]' interprets it.

Pronouns. 'It' takes the light as the subject of ⲁϥ-, and 'its sons' takes the light as the antecedent of ⲛⲉϥ- (Lambdin: 'its children'). 'Sons' follows the ratified filial rule. The plural possessive in ϩⲛ̄ⲧⲟⲩϩⲓⲕⲱⲛ 'in their image' (normalised ⲧⲉⲩ-) has no stated antecedent, and the English leaves it unresolved. ϫⲉⲛ̄ⲧⲱⲧⲛ̄ ⲡⲉ is the question 'Is it you?' (see logion-50-light-and-interrogation-vocabulary-thomas-woh).

'Movement and repose'. ⲕⲓⲙ is the verb of logion 19 ('trees that do not move'). The Greek loan ⲁⲛⲁⲡⲁⲩⲥⲓⲥ is 'repose' here and at 51 and 60, and native ⲙ̄ⲧⲟⲛ is 'rest' (61). The draft's 'rest' is changed so that 'the rest of the dead' (51) cannot be misread as 'the remainder' (see kim-anapausis-mton-movement-repose-rest-thomas-woh). In mainstream commentary the saying is read as a catechism of origin and return, with 'the light' as the realm from which the chosen come (compare logion 49).

Wheel of Heaven reading (interpretive; not part of the translation). The saying answers a question of origin ('From where did you come into being?') with a place, and says that the light 'appeared in their image', with a plural possessive that the text does not resolve. A Wheel of Heaven reader will notice that plural, which can be read alongside 'Let us make man in our image' (Gen 1:26) and the canon's teaching that humans were made in the image of the Elohim. The saying itself names no makers and no place in the sky, and the English does not resolve 'their'. Mainstream commentators already relate logion 50 to Genesis 1 (e.g. DeConick 2006); only reading 'their' as the Elohim is speculative. See woh-reading-logion-50-origin-from-the-light-thomas-woh (speculative).

'The repose of the dead'. The disciples take up the ⲁⲛⲁⲡⲁⲩⲥⲓⲥ of logion 50. The manuscript reads ⲁⲛⲁⲡⲁⲩⲥⲓⲥ, and the conjecture that 'resurrection' (ἀνάστασις) stood behind it has no support in the Coptic witness, so it is not printed. 'Repose' avoids the English ambiguity of 'the rest of the dead' (see kim-anapausis-mton-movement-repose-rest-thomas-woh). 'Watching out for' repeats the rendering of the same construction at THOM-21 (see goosht-look-watch-thomas-woh).

Source note. The diplomatic ⲉⲡⲕⲟⲥⲙⲟⲥ is normalised to ⲉⲣⲉⲡⲕⲟⲥⲙⲟⲥ. The text field has a middle dot inside ⲛⲁ·ϥ, which has no effect on the reading.

'Twenty-four' matches the count of the books of the Hebrew scriptures in 4 Ezra 14:45. ϩⲣⲁⲓ̈ ⲛ̄ϩⲏⲧⲕ is literally 'in you'. It may mean that the prophets spoke about Jesus or that they spoke through him, and the English keeps 'in you' (see logion-52-twenty-four-prophets-thomas-woh). Jesus's answer is quoted in a similar form by Augustine (Contra adversarium legis et prophetarum 2.4.14). 'The living one' is lower case.

Greek ⲱⲫⲉⲗⲉⲓ is 'useful' and native ϭⲛ̄ϩⲏⲩ is 'profitable', so the English shows the change of word. 'The true circumcision in spirit' compares with Rom 2:29. 'Spirit' is lower case under the pneuma entry; English versions of Romans also differ on the capital. 'Their father' is a human father and is lower case. ⟨ⲙ̄⟩ⲙⲟⲛ has a supplied letter rendered silently. The central brit-milah-circumcision-covenant entry (Hebrew, Gen 17) is not cited (see logion-53-circumcision-in-spirit-thomas-woh).

Thomas combines the two synoptic forms. It has plain 'the poor' and 'yours' as in Lk 6:20, and 'the kingdom of the heavens' as in Mt 5:3. Matthew has 'the poor in spirit' and 'theirs'; Luke has 'the kingdom of God'. The English keeps the person shift and the plural 'heavens' (central kingdom-of-heaven-basileia-tōn-ouranōn-mt-distinctive-cross-corpus-hebrew-malkhut-shamayim). As a synoptic-parallel beatitude, the saying cites the central beatitudes entry. 'Poor' pairs with 'poverty' at logion 3.

The staurogram. ⲙⲡⲉϥⲥⳁⲟⲥ writes σταυρός with the tau-rho ligature (staurogram), the only one in Block B. It is expanded silently to 'cross' under the extended nomina-sacra convention; on the staurogram as an early Christian scribal device see Hurtado, The Earliest Christian Artifacts (2006). In the source the ligature is encoded as U+2CC1 COPTIC SMALL LETTER SAMPI rather than U+2CE8 COPTIC SYMBOL TAU RO, a look-alike substitution recorded for the data maintainers.

Compare Lk 14:26-27 and Mt 10:37-38, and the doublet at logion 101. ⲛ̄ⲧⲁϩⲉ 'in my manner' is 'as I do'. 'His father' is lower case.

'Corpse' renders ⲡⲧⲱⲙⲁ here and twice at 60. The doublet at logion 80 has ⲥⲱⲙⲁ 'body' instead, and the two words are kept apart so that the variation stays visible (see ptoma-corpse-thomas-woh). 'Is not worthy of him' renders ⲙ̄ⲡϣⲁ, the same English as ⲁⲝⲓⲟⲥ at 55.

Restorations. '[good] seed', '[darnel]' and 'the [good seed]' stand on partly restored tokens. Letters marked with an underdot in the source are uncertain but not restored, and they are not bracketed. ⲉⲥⲧ⟨ⲛ̄⟩ⲧⲱ(ⲛ) has supplied letters, rendered silently.

Thomas's form of the parable. Compare Mt 13:24-30. Thomas omits the slaves' question, so 'them' in 'did not let them pull up' has no antecedent in the saying. 'Darnel' matches matthew-woh (see logion-57-darnel-parable-vocabulary-thomas-woh). ϫⲉⲉⲛⲁϩⲱⲗⲉ is literally 'saying, "We will pull up"' (Dilley: optative/second future), a quoted intention rendered 'in order to pull up'. Dilley notes that the conjunctive ⲛ̄ⲥⲉ may be restored in the last clause; the sense is unchanged.

Source note. The text field contains a run of 454 spaces between ⲛⲧⲉⲧⲛϩⲱⲗⲉ and ⲙ̄ⲡⲥⲟⲩⲟ, an export artefact. The normalised layer runs on without a gap, and nothing is missing.

ϩⲓⲥⲉ covers 'toil, labour' and 'suffer'. 'Who has suffered' follows the beatitude form; compare Jas 1:12 and 1 Pet 3:14 (see hise-suffer-toil-thomas-woh). The singular formula is 'Blessed is'.

The negative. The diplomatic ϩⲓⲛⲁ ϫⲉⲛⲉⲧⲙ̄ⲙⲟⲩ writes the negative optative with a single ⲛ (ⲛⲉ- for ⲛ̄ⲛⲉ-, as at THOM-21 and 22); the normalised layer reads ⲛ̄ⲛⲉⲧⲛ̄ⲙⲟⲩ, and the English reads it as a negative ('so that you do not die').

ϭⲱϣⲧ ⲛ̄ⲥⲁ- is 'look to', keeping the visual verb that the rest of the saying develops (see goosht-look-watch-thomas-woh). 'The living one' is lower case.

'⟨They saw⟩'. The manuscript begins ⲁⲩⲥⲁⲙⲁⲣⲉⲓⲧⲏⲥ 'a Samaritan' (with Lycopolitan ⲁ- for the preposition ⲉ-) and has no main verb. Dilley supplies the whole verb ⟨ⲁⲩⲛⲁⲩ⟩ 'they saw', and Lambdin prints ''. A silent rendering would tell the reader that the manuscript contains the verb. The English therefore marks it with English angle brackets, which are used here for the first time in Thomas (see whole-word-supply-angle-brackets-convention-thomas-woh).

The crux. ϫⲉⲡⲏ̣ ⲙ̄ⲡⲕⲱⲧⲉ ⲙ̄ⲡⲉϩⲓⲉⲓⲃ is literally 'That one is around the lamb'. Translations often supply words, for example '(Why does) that man (carry) the lamb around?'. The manuscript reading stands in the line (see logion-60-samaritan-crux-thomas-woh). 'Corpse' links the saying to logion 56, and 'a place … within repose' uses τόπος and ἀνάπαυσις (see ptoma-corpse-thomas-woh and kim-anapausis-mton-movement-repose-rest-thomas-woh).

Salome. A Salome is among the women at the cross and the tomb in Mk 15:40 and 16:1, and Salome questions Jesus in the Gospel of the Egyptians quoted by Clement (Stromata 3). Thomas does not identify her further (see salome-name-thomas-woh). 'I am your disciple' has no speech formula. The feminine possessive ⲧⲉⲕ- shows that the speaker is Salome. English cannot mark this, and under the register convention the English supplies no formula; the question is escalated for review.

'As though from someone'. ϩⲱⲥ ⲉⲃⲟⲗ ϩⲛ̄ⲟⲩⲁ takes ⲟⲩⲁ as the indefinite 'someone': Salome treats Jesus as a stranger who has taken a guest's place on her couch. 'From the One' would read a title into the indefinite pronoun. The opening line compares with Lk 17:34, and 'I was given from the things of my Father' compares with Mt 11:27.

'The one who is equal' and the crux. ⲡⲉⲧϣⲏϣ is the stative of ϣⲱϣ 'be equal'; Lambdin renders 'the undivided'. In the last sentence the manuscript has ⲉϥϣⲏϥ 'destroyed, desolate'. Dilley notes that the passage may be corrupt and records the uncertain emendation ϣⲏϣ 'equal' (Layton 1989, p. 74), which would answer ⲡⲉⲧϣⲏϣ above and contrast with ⲡⲏϣ 'divided'. The manuscript reading stands in the line (see shesh-equal-and-logion-61-crux-thomas-woh). Native ⲙ̄ⲧⲟⲛ is 'rest'.

'Two will rest on a bed'. ⲙ̄ⲙⲁⲩ here is not the adverb 'there': ⲙ̄ⲧⲟⲛ is reflexive (ⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟ=), and the corpus normalises the form as ⲙ̄ⲙⲟⲩ, the object pronoun (corrected at sign-off).

⟨Salome said:⟩. The Coptic has no speech formula before 'I am your disciple', but the feminine possessive ⲧⲉⲕ- marks Salome as the speaker; without the formula an English reader would take the words as Jesus'. The formula is supplied in angle brackets, the sign for English words with no source wording, as a narrow exception ratified at sign-off (2026-11-01).

Restoration and word order. ⲛ̄ⲛⲉ̣[ⲧⲙⲡϣⲁ], ⲛ̣[ⲛⲁ]ⲙⲩⲥⲧⲏⲣⲓⲟⲛ and ⲡ̣ⲉ̣[ⲧ]ⲉ… are partly restored, hence '[those who are worthy]', '[my]' and '[What]'. The corpus parses ⲉⲓ̈ϫⲱ as a focalising present, which puts the emphasis on the recipients. The draft's 'I tell my mysteries to …' is changed to the cleft 'It is to … that I tell my mysteries' (see mysterion-mysteries-thomas-woh). 'Mysteries' is the word of Mk 4:11. The second sentence compares with Mt 6:3. The diplomatic ⲙⲛ̄ⲧⲣⲉ is normalised to the negative jussive ⲙⲡⲣ̄ⲧⲣⲉ 'do not let'.

Compare Lk 12:16-21. The closing formula is the short one ('Whoever has ears, let him hear'), without the 'to hear' of logia 8 and 21.

Source note. ⲛ̄ⲧⲁⲱ[[ϩ]]ⲥϩ shows a letter erased by the scribe (Dilley: rasura) and a metathesis. The normalised layer reads ⲛ̄ⲧⲁⲱϩⲥ 'and reap'. The double square brackets mark a scribal erasure, not a modern restoration, so no English word is bracketed.

Vocabulary. ϣⲙ̄ⲙⲟ 'stranger' is 'guests', since these are the invited. ⲕⲱⲙⲏ is 'village', as at logion 31. 'Money due from some merchants' renders 'money against some merchants' (see logion-64-dinner-parable-vocabulary-thomas-woh). ϩⲙϩⲁⲗ is 'slave' and ϫⲟⲉⲓⲥ 'master'. ⲣ̄ϣⲉⲗⲉⲉⲧ 'be married' shares its root with the 'bridal chamber' of 75. Compare Lk 14:16-24 and Mt 22:1-10; Thomas's excuses are commercial.

The closing line. ⲛ̄ⲣⲉϥⲧⲟⲟⲩ ⲙⲛ̄ⲛⲉϣⲟⲧ̣[ⲉ ⲥⲉⲛⲁⲃ]ⲱ̣ⲕ̣ ⲁⲛ is partly restored, hence 'Buyers and [merchants will] not [enter]'. The plural 'the places of my Father' is kept. Greek ⲉⲙⲡⲟⲣⲟⲥ and native ⲉϣⲟⲧⲉ are both 'merchants'. Whether the master of the parable or Jesus speaks the closing line is left open, as in the Coptic. ⲁ(ⲛ) has a supplied letter, rendered silently.

The restoration. The source restores ⲭⲣⲏ[ⲥⲧⲟ]ⲥ 'good' (χρηστός, an adjective Thomas uses again at logion 90). It is printed '[good]'. An alternative restoration, ⲭⲣⲏ[ⲥⲧⲏ]ⲥ 'creditor, usurer' (χρήστης), has been proposed and would make the owner a moneylender. '[had]' stands on the partly restored ⲛⲉⲩⲛ[ⲧⲁϥ].

The crux. ⲙⲉϣⲁⲕ ⲙ̣̄ⲡⲉϥⲥⲟⲩⲱⲛⲟⲩ as written means 'Perhaps he did not know them' (the slave did not recognise the farmers). Dilley records the uncertain emendation ⲙ̣̄ⲡⲟⲩ- 'perhaps they did not know him' (Layton 1989, p. 78), which is widely printed. The manuscript reading stands in the line (see logion-65-vineyard-restoration-and-crux-thomas-woh). ⲟⲩⲟⲉⲓⲉ is 'farmers' and ϣⲓⲡⲉ ϩⲏⲧ= is 'feel shame before', where Mk 12:6 has 'respect'. Compare Mk 12:1-9. Thomas has no allusion to Isa 5, no killing of the slaves and no punishment of the farmers.

Source note. The lemma aid counts four supplied spans, while text shows two bracket groups; the normalised layer also supplies ⲉⲣⲉ- in ϫⲉⲕⲁⲁⲥ ⲉ(ⲣⲉ)ⲛⲟⲩⲟⲉⲓⲉ.

Compare Ps 118:22 and Mk 12:10-11, where the stone saying likewise follows the parable of the vineyard. ⲙⲁⲧⲥⲉⲃⲟⲉⲓ is 'Show me', ⲧⲥⲁⲃⲟ in the sense 'make known' as at logion 24.

Parse. ⲉϥⲣ̄ϭⲣⲱϩ ⲟⲩⲁⲁϥ is read 'is lacking in himself', and ⲙ̄ⲡⲙⲁ ⲧⲏⲣϥ (literally 'the whole place') as the adverbial 'entirely'. Other parses take ⲟⲩⲁⲁϥ with 'the All', or keep 'the whole place'. The choice is marked inferred (see logion-67-lacking-entirely-thomas-woh). ⲙⲁ is idiomatic here, so the topos/ma entry is not applied. The edition supplies ⟨ϥ⟩ before the second ⲣ̄ϭⲣⲱϩ, rendered silently. 'The All' follows logion 2.

Compare Mt 5:11 and Lk 6:22. The second clause, literally 'and they will not find a place in the place where they have persecuted you', is obscure. The English keeps it literally, with both 'place' words (τόπος and ⲙⲁ) (see logia-68-69-persecution-beatitudes-wording-thomas-woh). Some commentators see an allusion to the departure of the Jerusalem church to Pella reported by Eusebius (Historia ecclesiastica 3.5.3); the saying does not name a place.

Source note. text reads ϩⲟⲧⲁⲛ unmarked, while the lemma aid records ϩⲟⲧⲁ(ⲛ) as one supplied span.

Compare Mt 5:10 and, for the hungry, Lk 6:21 and Mt 5:6. 'Persecuted within their heart' (ϩⲣⲁⲓ̈ ϩⲙ̄ⲡⲟⲩϩⲏⲧ) may mean persecuted inwardly or persecuted on account of the heart. 'The belly of the one who desires' keeps the Coptic image; an alternative reading is 'whoever wishes'. The active 'they will fill' is rendered as a passive (see logia-68-69-persecution-beatitudes-wording-thomas-woh).

ϫⲡⲟ is 'bring forth' here. It is the same verb as 'born of woman' (15, 46) and 'beget' (14, 53), but in this saying it means producing something from within oneself (see jpo-not-born-of-woman-thomas-woh). ϩⲛ̄ⲧⲏⲩⲧⲛ̄ is 'within you'; 'among you' is also possible. 'That one' (ⲡⲏ) has no stated referent. ϩⲛ̄ⲧ[ⲏ]ⲩⲧⲛ and ϥ̣[ⲛⲁⲙ]ⲟ̣ⲩ̣ⲧ̣⳿ⲧⲏⲛⲉ are partly restored, hence 'within [you]' and '[will kill] you'. The supralinear strokes in ⲉⲧⲉⲩⲛ̄ⲧⲏⲧⲛ︤ϥ︥ are scribal and have no lexical effect.

ϯⲛⲁϣⲟⲣ[ϣⲣ ⲙⲡⲉⲉ]ⲓ̣ⲏ̣ⲉⲓ is partly restored, hence '[destroy this] house'. The end of the saying is lost and is not restored, so it is printed '…'. Conjectural completions such as '[except me]' or '[again]' are not printed. ⲕⲱⲧ is 'build', not 'rebuild' (see logion-71-destroy-and-build-thomas-woh). Compare Mk 14:58 and Jn 2:19.

Source note. The lemma aid counts one supplied span, while text shows two bracket groups (the restoration and the unrestored gap).

[ⲡⲉ]ϫ̣ⲉ̣ⲟ̣ⲩ̣ⲣ̣[ⲱⲙ]ⲉ̣ is partly restored in both words, hence 'A [man said]'. Adjacent bracketed English words share one pair of brackets, as at THOM-37. Compare Lk 12:13-14. 'Divider' (ⲣⲉϥⲡⲱϣⲉ) plays on the request to divide (see refposhe-divider-logion-72-thomas-woh). 'My father' is a human father and is lower case.

Compare Mt 9:37-38 and Lk 10:2. Thomas has 'the lord' without Matthew's 'of the harvest', so the English keeps the lower case and does not decide whether God is meant (see hmhal-slave-joeis-master-lord-thomas-woh).

The crux. ⲙⲛ̄ⲗⲁⲁⲩ ⲇⲉ ϩⲛ̄ⲧϣⲱⲛⲉ is literally 'but there is no one in the sickness'. ϣⲱⲛⲉ is a common Coptic word for 'sickness'; the same lemma gives 'the sick' at logion 14. The sense fits the image poorly, and Dilley records the uncertain conjectural emendation ϣⲱⲧⲉ 'well, cistern' (Layton 1989, p. 80). Lambdin prints 'there is nothing in the cistern'. A Greek saying reported by Origen (Contra Celsum 8.15-16) runs 'How is it that many are around the well, and no one in the well?', which supports the emendation's sense. The manuscript reading stands in the line. The article supports the emendation: ⲧ- is feminine, but ϣⲱⲛⲉ 'sickness' is masculine (Crum, Coptic Dictionary 571a), while ϣⲱⲧⲉ 'pit, well, cistern' is feminine (Crum 595a); 'sickness' therefore carries '(?)' as well.

'(?)'. ϫⲱⲧⲉ is the term of uncertain meaning. The Editor could not identify an attested Coptic noun of this form with a sense that fits, and 'drinking trough' (Lambdin) is a contextual guess, so it carries '(?)' under the vendidad-woh convention. 'Sickness' does not, because the word is certain and the problem is suspected corruption (see logion-74-jote-shone-crux-thomas-woh). The speaker is unnamed ('He said'), and 'Lord' is capitalised only as the start of the address.

Source note. In the corpus, Dilley's note on the ϣⲱⲧⲉ emendation is attached to both ϫⲱⲧⲉ and ϣⲱⲛⲉ.

'The bridal chamber' renders ⲡⲙⲁ ⲛ̄ϣⲉⲗⲉⲉⲧ, the native equivalent of Greek νυμφών (Mt 9:15) (see ma-nsheleet-bridal-chamber-thomas-woh). The English term is also the name of a later Valentinian rite (Gospel of Philip); the rendering does not carry that rite into Thomas. In the saying the image is a wedding, with many at the door and only the solitary ones entering. Logion 104 uses the Greek loan ⲛⲩⲙⲫⲱⲛ. 'Solitary ones' follows monachos-solitary-thomas-woh, and the cleft follows the Coptic ⲙ̄ⲙⲟⲛⲁⲭⲟⲥ ⲛⲉⲧⲛⲁⲃⲱⲕ ⲉϩⲟⲩⲛ.

'His treasure'. The manuscript writes ⲡⲉϥ- with an ⲉ above the line, a scribal correction giving ⲡⲉϥⲉϩⲟ 'his treasure'. Dilley's diplomatic text encloses ⲉϥ in curly brackets, the editor's judgement that the possessive is an error. The corpus's normalised layer and Lambdin both read 'his treasure'. Because the possessive is written and the scribe's own correction presupposes it, the manuscript reading stands (crux rule), and the reading 'the treasure' is reported here (see logion-76-merchant-pearl-and-treasure-thomas-woh). The antecedent of 'his' is not stated.

Compare Mt 13:45-46 and, for the treasure that moth and worm cannot reach, Mt 6:19-20 and Lk 12:33. 'A man, a merchant' keeps the Coptic apposition. ⲥⲁⲃⲉ is 'wise', the same English as ⲫⲣⲟⲛⲓⲙⲟⲥ at 39; Lambdin has 'shrewd'. 'This single pearl' renders adjectival ⲟⲩⲱⲧ, as at 48.

Source note. The corpus is internally inconsistent here: the orig attribute reads ⲡ{ⲉϥ}, while the token content reads ⲡⲉ{ϥ}. The superscript ⲉ is encoded in text with ASCII characters (\bⲉ/), an export artefact. The corpus also tags the first ⲙⲁⲣⲅⲁⲣⲓⲧⲏⲥ as a verb, a tagging error.

Greek witness. Logion 77b, the wood-and-stone sentence, also survives in Greek in P.Oxy. 1.27-30, where it ends logion 30 ('where there is one alone, I am with him'); the Greek has no counterpart to 77a. It reads ἔγει[ρ]ον τὸν λίθον κἀκεῖ εὑρήσεις με, σχίσον τὸ ξύλον κἀγὼ ἐκεῖ εἰμι, 'Lift the stone, and there you will find me; split the wood, and I am there'. The order is reversed (stone first), the Greek has the definite 'the wood' where the Coptic has 'a piece of wood', 'raise' (ἔγειρον) where the Coptic has 'lift up', and 'and I am there' where the Coptic has no conjunction. The Coptic stands in the line (see coptic-base-text-and-oxyrhynchus-greek-witnesses-convention-thomas-woh); the Block A commentary on logion 30 records the same overlap from the other side.

The ⲡⲱϩ catchword. The Coptic join turns on one form: ⲡⲱϩ 'reach, attain' (ⲛ̄ⲧⲁⲡⲧⲏⲣϥ ⲡⲱϩ ϣⲁⲣⲟⲉⲓ 'the All has reached to me') and ⲡⲱϩ 'split, break' (ⲡⲱϩ ⲛ̄ⲛⲟⲩϣⲉ 'split a piece of wood'), two homonymous verbs (Crum s.v. ⲡⲱϩ). Greek σχίσον cannot carry the pun, so commentators commonly explain the placement of 77b after 77a as a catchword join made in Coptic. English cannot keep it: 'reached' and 'split' are the plain senses (see logion-77-light-above-all-and-poh-reach-split-thomas-woh).

Wording. ⲡⲁⲉⲓ ⲉⲧϩⲓϫⲱⲟⲩ ⲧⲏⲣⲟⲩ 'that is above them all' keeps the Coptic plural pronoun, which has no stated antecedent. ⲡⲧⲏⲣϥ is 'the All', capitalised as at 2 and 67 (see ptirf-the-all-reign-over-the-all-thomas-woh). The two second perfects ⲛ̄ⲧⲁⲡⲧⲏⲣϥ … are focalising, so the emphasis falls on 'from me' and 'to me'. The English now marks it with a cleft, as at THOM-12 and 62, instead of the draft's fronting (see focalising-conversion-cleft-convention-thomas-woh). The self-predication is usually compared with Jn 8:12 and with Wisdom, which 'pervades and penetrates all things' (Wis 7:24).

Vocabulary. ⲥⲱϣⲉ is 'field' at 21 and 109. As the place people go out to in order to see a reed, it is open country, hence 'countryside'. Mt 11:7 and Lk 7:24 have 'the wilderness' (ἔρημος), which the line does not import. ⲕⲓⲙ is the verb 'move' of logion 19 and the noun 'movement' of 50; of a reed in the wind the English idiom is 'shaken' (see kim-anapausis-mton-movement-repose-rest-thomas-woh). ⲙⲉⲅⲓⲥⲧⲁⲛⲟⲥ (μεγιστάν 'grandee, magnate', as in Mk 6:21) is 'great men' here and 'a great man' at 98, so the two sayings stay linked (see logion-78-countryside-shaken-reed-and-megistanos-great-men-thomas-woh). Thomas ends with 'they will not be able to know the truth', where the synoptics speak of the houses of kings.

Brackets. There are six restored spans. 'a [man who] has' merges two adjacent bracketed words (ⲉⲩⲣ[ⲱ]ⲙ̣[ⲉ and the restored circumstantial ⲉ]ⲩ̣-), as at THOM-72; the draft had '[man] [who]'. '[by]' stands on the restored ⲉ̣[ⲃⲟⲗ], which belongs to the compound preposition ⲉⲃⲟⲗ ϩⲓⲧⲛ̄ 'by' (Crum CD 429b), not to a compound verb with ⲕⲓⲙ. '[like your]' stands on ⲛ̄[ⲑⲉ ⲛ̄ⲛⲉⲧ]-, '[the soft]' on the restored article and relative of ⲉⲛ[ⲉ]ϣ̣ⲧ̣ⲏ̣ⲛ̣ ⲉ̣[ⲧ]ϭⲏⲛ, and '[will]' on the future auxiliary of ⲥⲉⲛ̣[ⲁ]ϣ-.

Source note. The lemma aid counts six supplied spans; text shows seven bracket groups.

'Blessed'. The beatitude here is native ⲛⲉⲉⲓⲁⲧ= (normalised ⲛⲁⲓⲁⲧ=), not the Greek loan ⲙⲁⲕⲁⲣⲓⲟⲥ of 7, 18, 19, 49, 54, 58 and 103. ⲛⲁⲓⲁⲧ= is the word the Sahidic New Testament uses for μακάριος, so 'Blessed' is exact at all three occurrences. The native/loan pair is recorded in naiat-native-beatitude-blessed-thomas-woh and is not marked in the English.

Parallels. The saying joins Lk 11:27-28 and Lk 23:29. Where Luke has 'the word of God', Thomas has ⲡⲗⲟⲅⲟⲥ ⲙ̄ⲡⲉⲓⲱⲧ 'the word of the Father'. This is Greek λόγος, its only occurrence in Thomas, kept distinct from native ϣⲁϫⲉ 'sayings' (see logos-word-of-the-father-thomas-woh). 'Kept it in truth' renders ϩⲛ̄ⲟⲩⲙⲉ literally. The central beatitudes entry governs the Sermon beatitudes and is not cited.

Brackets and source note. 'A [woman]', 'the [breasts]' and 'to [her]' stand on partly restored tokens. In [ⲛ̄]ⲑϩⲏ only the linking ⲛ̄ is restored. It has no English word, so 'the womb' is unbracketed (see restored-morph-without-english-word-convention-thomas-woh). text has a stray colon in ⲁ:ⲡⲗⲟⲅⲟⲥ, which the normalised layer repeats (ⲉ:ⲡⲗⲟⲅⲟⲥ). It also has a scribal erasure, ⲉⲛⲧⲁϩⲥⲁ[[ϩ]]ⲛⲟⲩϣⲕ. The corpus notes the rasura, but the source file's sigla note does not list [[ ]] (the same siglum appears at THOM-63 and 107). Neither affects the English.

Doublet of logion 56. Where 56 has ⲡⲧⲱⲙⲁ 'corpse', 80 has ⲥⲱⲙⲁ 'body', with the definite article: 'the body' (ⲉⲡⲥⲱⲙⲁ, twice). The English keeps both differences ('a corpse' at 56, 'the body' here) and does not harmonise the doublets (see ptoma-corpse-thomas-woh and pneuma-sarx-soma-spirit-flesh-body-thomas-woh). 'The world is not worthy of him' (ⲙ̄ⲡϣⲁ) is the formula of 56 and 111 (see axios-mpsha-worthy-thomas-woh).

Source note. Diplomatic ⲡⲉⲛⲧⲁϩ- is the Lycopolitan perfect relative. The lemma aid's normalisation of the second verb, ⲡⲉⲛⲧⲁϩⲙϩⲉ, contains a stray ⲙ (a typo in the aid); the sense is 'whoever has found'.

ⲁⲣⲛⲁ is Greek ἀρνέομαι 'deny, refuse, renounce'. It is absolute here and takes 'the world' at 110, which repeats the shape of this saying. 'Renounce' is used at both so that the pair stays visible (see arna-renounce-dynamis-power-thomas-woh). The line supplies no object at 81, because the Coptic leaves open what the powerful one is to renounce. ⲣ̄ⲣⲣⲟ is 'reign', as at 2 (ptirf-the-all-reign-over-the-all-thomas-woh). ⲇⲩⲛⲁⲙⲓⲥ is 'power', the loan of 'great power' at 21 and 85. The two jussives can be read as a paradox or as a sequence; the English keeps the parallel form without choosing.

The saying has no canonical parallel. The corpus tags ⲉϥϩⲏⲛ ⲉⲧⲥⲁⲧⲉ as a focalising form ('it is the fire that he is near'). The form is identical to the circumstantial, however, and the parallel clause uses the plain present ϥⲟⲩⲏⲩ. The English therefore renders both clauses alike, without a cleft (see focalising-conversion-cleft-convention-thomas-woh). 'The kingdom' follows mntero-the-kingdom-thomas-woh.

'He will be revealed'. The subject of ϥⲛⲁϭⲱⲗⲡ ⲉⲃⲟⲗ is masculine singular. It can resume 'the Father', the nearest antecedent, or 'the light', since ⲟⲩⲟⲉⲓⲛ is masculine, and 'his image … his light' inherit the same ambiguity. The English reads 'He', the Father. 'It will be revealed, and its image is hidden by its light' is equally grammatical. This follows the ruling at THOM-24 (see ouoein-light-man-of-light-thomas-woh).

Concordance. ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ 'be manifest' (83, 84; 'made manifest' at 5) and ϭⲱⲗⲡ ⲉⲃⲟⲗ 'be revealed' (83; 'revealed' at 5) are kept apart (see ouonh-ebol-bolp-ebol-manifest-revealed-appear-thomas-woh). ϩⲏⲡ is 'hidden', as everywhere (shaje-ethep-hidden-sayings-thomas-woh). ϩⲓⲕⲱⲛ is 'image(s)' (eikon-image-thomas-woh), and ⲙ̄ⲡⲣⲱⲙⲉ is generic 'to man'. The image sayings 83-84 are usually read against Gen 1:26-27, where humanity is made 'in the image' (LXX κατ᾽ εἰκόνα).

Native ⲉⲓⲛⲉ 'likeness' and Greek ϩⲓⲕⲱⲛ 'images' stand in the same saying, and the English keeps them distinct. One is the likeness the hearers see, as in a mirror; the others are the images that 'came into being before you' (see logion-84-likeness-images-and-bearing-thomas-woh and eikon-image-thomas-woh). ϩⲓⲧⲉⲧⲛⲉϩⲏ is 'before you', read temporally because the images precede the hearers; 'in front of you' is also possible. ⲧⲉⲧⲛⲁϥⲓ ϩⲁⲟⲩⲏⲣ is taken as an exclamation, 'how much you will bear!'. A question is possible, and Lambdin's 'will have to bear' makes the burden explicit. 'Become manifest' renders ⲟⲩⲱⲛϩ ⲉⲃⲟⲗ, as at 83. 'In the days when you see' matches 'In the days when you ate' at 11.

Source note. Diplomatic ⲁⲛⲉⲧⲛ̄ϩⲓⲕⲱⲛ has Lycopolitan ⲁ- for the preposition ⲉ- (normalised ⲉⲛⲉⲧⲛ̄ϩⲓⲕⲱⲛ). Diplomatic ⲙⲁⲩⲙⲟⲩ and ⲙⲁⲩⲟⲩⲱⲛϩ are normalised to the habitual negative ⲙⲉⲩ-. The English follows the normalised reading.

'Taste death' with a counterfactual tense. ⲛⲉⲩⲁⲝⲓⲟⲥ ⲅⲁⲣ ⲡⲉ is an unreal condition ('for had he been worthy'), and its apodosis is the preterite future ⲛⲉϥⲛⲁϫⲓϯⲡⲉ ⲁⲛ ⲙ̄ⲡⲙⲟⲩ. The idiom of logion 1 is kept ('taste death', not 'die' or 'experience death'), and the tense follows the Coptic: 'he would not have tasted death'. 'Will not taste death' would mistranslate the tense (see the scope note of jitpe-mpmou-taste-death-thomas-woh).

Brackets. [ⲛⲉϥⲛⲁϫⲓ]ϯ̣ⲡ̣[ⲉ restores the preterite, the subject, the future auxiliary and part of the verb, while 'not' stands on the extant ⲁⲛ. Hence '[he would] not [have tasted] death', with the brackets split around the extant word as at THOM-64. ⲉ̣[ϥⲙ]ⲡ̣ϣ gives '[worthy]'.

Cleft and vocabulary. ⲛ̄ⲧⲁⲁⲇⲁⲙ ϣⲱⲡⲉ is a focalising second perfect, so the source of Adam's coming into being is in focus: 'It is from a great power and a great wealth that Adam came into being'. The draft's fronted order is changed (see focalising-conversion-cleft-convention-thomas-woh). ⲇⲩⲛⲁⲙⲓⲥ is 'power', as at 21 and 81 (arna-renounce-dynamis-power-thomas-woh), and ⲙⲛ̄ⲧⲣⲙ̄ⲙⲁⲟ is 'wealth', as at 29. Loan ⲁⲝⲓⲟⲥ and native ⲙ̄ⲡϣⲁ are both 'worthy' (axios-mpsha-worthy-thomas-woh). ⲙ̄ⲙⲱⲧⲛ̄ is plural: 'of you'.

Source note. text repeats the partly restored word (ϯ̣ⲡ̣[ⲉ ϯ̣ⲡ̣[ⲉ), with four opening brackets against two closing ones, and the normalised layer likewise reads ⲛⲉϥⲛⲁϫⲓϯⲡⲉ ϯⲡⲉ. The token layer has the word once (ϫⲓ ⲧ-ⲉⲓⲡⲉ), so the repetition looks like an encoding error. The English reads the word once.

'The Son of Man'. ⲡϣⲏⲣⲉ ⲙ̄ⲡⲣⲱⲙⲉ occurs only here in Thomas. It is rendered 'the Son of Man' under the central convention son-of-man-bar-enash-dan-7-13-mt-cross-corpus, which keeps the conventional capital without pre-resolving the debate. The capital follows that convention and is not a ruling on Thomas. In this saying (Mt 8:20 / Lk 9:58) the phrase is often read as a self-reference or as 'a human being', in contrast with the foxes and birds, and several translations print it in lower case. The plural ⲛ̄ϣⲏⲣⲉ ⲙ̄ⲡⲣⲱⲙⲉ at 106 is not a title and is printed 'sons of man'.

Thomas's form. Thomas adds 'and rest' (ⲛ̄ϥⲙ̄ⲧⲟⲛ ⲙ̄ⲙⲟϥ). This is native ⲙ̄ⲧⲟⲛ, rendered 'rest' as at 61 and kept apart from Greek ⲁⲛⲁⲡⲁⲩⲥⲓⲥ 'repose' (see kim-anapausis-mton-movement-repose-rest-thomas-woh). ⲣⲓⲕⲉ is literally 'incline', and 'lay' is the English idiom. ⲙⲁ is 'place' (topos-ma-place-thomas-woh).

Brackets and source note. '[The foxes have] their [holes]', '[their] nest' and '[a] place' stand on restored letters. The plural possessive article ⲛⲟⲩ- ('their') before 'holes' is extant, with underdots. The reflexive object ⲙ̄[ⲙⲟ]ϥ has no English word and is unbracketed (see restored-morph-without-english-word-convention-thomas-woh). text has three combining dots below that sit on a space or a bracket rather than on a letter (before ⲛ̣ⲟ̣ⲩ̣ and ⲁ̣ⲩ̣ⲱ̣, and in ⲙ̄ⲡ̣[̣ⲉ]). They look like misplaced uncertainty marks and do not affect the reading.

Paired with 112. ⲁϣⲉ (stative ⲟϣⲉ) is 'hang', and with ⲛ̄- 'hang on, depend on'. 'Depends on' is used here and at 112 (see ashe-depend-talaiporos-wretched-ouoei-woe-thomas-woh). ⲧⲁⲗⲁⲓⲡⲱⲣⲟⲛ / ⲧⲁⲗⲁⲓⲡⲱⲣⲟⲥ (ταλαίπωρος, the word of Rom 7:24) is 'wretched'; native ⲟⲩⲟⲉⲓ at 112 is 'woe'. ⲥⲱⲙⲁ 'body' and ⲯⲩⲭⲏ 'soul' follow the existing entries. 'A body that depends on a body' has been read as a body that lives by eating other bodies, and as the body's dependence on the physical world; the English leaves it as written.

'Angels'. ⲁⲅⲅⲉⲗⲟⲥ is rendered 'angels', as in 'a righteous angel' at 13 (see angelos-angels-and-prophets-logion-88-thomas-woh). The Greek word also means 'messenger', and because they are paired with 'prophets' who come to the hearers, some commentators think of human envoys. The line keeps the established rendering. The program's Hebrew convention 'messenger' for malʾāḵ belongs to another source word and is not carried into this Greek loan.

Wording. ⲛⲉⲧⲉⲩⲛ̄ⲧⲏⲧⲛ̄ⲥⲉ is 'what you have' (literally 'the things you have'), contrasting ⲡⲉⲧⲉⲡⲱⲟⲩ 'what is theirs', ⲛⲉⲧⲛ̄ⲧⲟⲧⲧⲏⲛⲉ is 'what is in your hands', and ϫⲟⲟⲥ ⲛⲏⲧⲛ̄ is 'say to yourselves'. The saying has no canonical parallel. Mainstream commentary reads it either as eschatological messengers who bring the hearers what belongs to them or as travelling envoys whom the community receives and provides for. The closing question is the hearers' expectation of their return.

Wheel of Heaven reading (interpretive; not part of the translation). A Wheel of Heaven reader will notice that Thomas pairs ⲁⲅⲅⲉⲗⲟⲥ with prophets as visitors who come, give, and will come again to take what is theirs. This can be read alongside the canon's account of messengers sent by the Elohim and of the prophets they instructed. The saying does not say who sends them or where they come from, and the English keeps 'angels'. See woh-reading-logion-88-angels-and-prophets-thomas-woh (speculative).

Compare Lk 11:39-40 and Mt 23:25-26. ⲧⲁⲙⲓⲟ 'make, create' is rendered 'made', as Luke's ὁ ποιήσας is. 'Created' would add a theological weight that the household image does not need (see tamio-made-logion-89-thomas-woh). 'The outside … the inside' (ⲡⲥⲁ ⲛⲃⲟⲗ / ⲡⲥⲁ ⲛϩⲟⲩⲛ) is the pair of logion 22. Thomas has no woe and no Pharisees here; the question is put to the hearers.

'Repose'. ⲁⲛⲁ{ⲩ}ⲡⲁ⟨ⲩ⟩ⲥⲓⲥ is the Greek loan ἀνάπαυσις, which the program renders 'repose' (50, 51, 60), keeping native ⲙ̄ⲧⲟⲛ 'rest' (61, 86) distinct (see kim-anapausis-mton-movement-repose-rest-thomas-woh). The draft's 'rest' is changed. This is a deliberate difference from 'rest' in Mt 11:28-29, where the same Greek noun stands. The scribe's metathesis (ⲁⲛⲁⲩⲡⲁⲥⲓⲥ) is corrected in the source with { } and ⟨ ⟩ and is rendered silently. The normalised layer reads ⲉⲟⲩⲁⲛⲁⲡⲁⲩⲥⲓⲥ, supplying a preposition and article that the diplomatic text does not mark; the English is unaffected.

Yoke and lordship. ⲭⲣⲏⲥⲧⲟⲥ (χρηστός) means 'good, kind'; of a yoke it is 'easy', its standard sense in Mt 11:30, and 'easy' is kept. The same adjective is the source's restoration at 65, '[good]' of a man; the noun it qualifies decides the English. ⲧⲁⲙⲛ̄ⲧϫⲟⲉⲓⲥ is 'my lordship' (the abstract of ϫⲟⲉⲓⲥ, where Matthew has 'my burden'), and ⲣⲙ̄ⲣⲁϣ is 'gentle' (see logion-90-chrestos-easy-yoke-and-lordship-thomas-woh and hmhal-slave-joeis-master-lord-thomas-woh). The spelling ⲓⲏ︤ⲥ︥ is expanded silently.

ⲡϩⲟ ⲛ̄ⲧⲡⲉ ⲙⲛ̄ⲡⲕⲁϩ is a weather-reading image (Lk 12:54-56), so ⲧⲡⲉ is 'the sky' under the context rule, as at 3, 9 and 20, and ⲕⲁϩ is 'the earth' (see tpe-sky-heaven-context-rule-thomas-woh). ⲣ̄ⲡⲓⲣⲁⲍⲉ (πειράζω) is 'test' at both occurrences, literally; Luke has δοκιμάζω 'interpret'. ⲕⲁⲓⲣⲟⲥ is 'this moment' (see logion-91-test-the-face-of-the-sky-and-kairos-thomas-woh). 'The one who is in your presence' repeats the construction of 52. The disciples' request recalls Jn 8:25 ('Who are you?'). The Coptic names no speaker for the reply ('He said to them').

Source note. Diplomatic ϣⲓⲛⲁ, ⲉⲛⲁⲣ̄- and ⲡⲓⲣⲁⲍⲉ are normalised to ϩⲓⲛⲁ, ⲉⲛⲛⲁⲣ- and ⲡⲉⲓⲣⲁⲍⲉ (the corpus notes the optative or second future in the purpose clause). The sense is unchanged.

Compare Mt 7:7 / Lk 11:9 for the opening, and Jn 16:4-5 for the reproach that the disciples no longer ask. 'In those days' (ⲛ̄ⲛⲓϩⲟⲟⲩ) and 'on that day' (ⲙ̄ⲫⲟⲟⲩ ⲉⲧⲙ̄ⲙⲁⲩ) are kept apart as in the Coptic. ⲉϩⲛⲁⲓ̈ is the circumstantial of ϩⲛⲉ- 'be willing': 'now I am willing to tell them'.

No speech formula. The unit begins with the quotative ϫⲉ but has no ⲡⲉϫⲉ ⲓ︤ⲥ︥. It may continue logion 92, or the formula may have dropped out. Under the register convention none is supplied, so the English begins with the saying itself (see logion-93-holy-to-dogs-pronouns-and-gap-thomas-woh).

The gap. The last clause breaks off: ϣⲓⲛⲁ ϫⲉⲛⲟⲩⲁⲁϥ · ⲛ̣ⲗ̣ⲁ̣[...]. 'Lest they make it …' prints what survives. The three uncertain letters ⲛ̣ⲗ̣ⲁ̣ are too few to translate, and the completions proposed in the editions are not printed (as at THOM-71).

Pronouns and brackets. The pronouns are kept as written: singular 'what is holy' is followed by plural 'them' (ⲛⲟⲩⲛⲟϫⲟⲩ), and plural 'pearls' by singular 'it'. Compare Mt 7:6. ⲉⲧⲕⲟⲡⲣⲓⲁ is 'on the dung heap'. 'The [pearls to] the swine' merges two adjacent bracketed words, the last letter of ⲙⲁⲣⲅⲁⲣⲓⲧⲏ̣[ⲥ and the preposition ⲛ̄]; the draft had '[pearls] [to]' (see restored-morph-without-english-word-convention-thomas-woh).

Source note. The lemma aid counts no supplied spans, although text has two bracket groups (a restoration and an unrestored gap).

The second clause rests on Dilley's restoration [ⲡⲉⲧⲧⲱϩⲙ ⲉ]ϩ̣ⲟⲩⲛ, of which only ϩ̣ⲟⲩⲛ partly survives. It is printed '[whoever knocks]': the restoration is secure from the pairing of seeking and knocking in Mt 7:8 / Lk 11:10, and the brackets show the reader how much is restored. The impersonal ⲥⲉⲛⲁⲟⲩⲱⲛ ⲛⲁϥ 'they will open to him' is rendered as a passive, 'it will be opened to him', as at Mt 7:8. 'Jesus [said]' stands on the partly restored [ⲡⲉϫ]ⲉ̣.

Source note. The name is written ⲓⲥ without the nomen-sacrum overline in text. The corpus does not show whether the stroke is lost, was never written, or was dropped in encoding. The name is expanded silently, as everywhere (see nomina-sacra-and-abbreviation-expansion-convention-thomas-woh).

'Give [it] to the one from whom [you] will not receive them' keeps the Coptic pronouns: singular ⲙ̣[ⲙⲟϥ] 'it' (the money) and plural ϫⲓⲧⲟⲩ 'them'. ϫⲓ … ⲛ̄ⲧⲟⲟⲧϥ is 'take from his hand', rendered 'receive from', and 'back' is not added. ϩⲟⲙⲧ is 'money', as at 63 and 64, and ϯ ⲉⲧⲙⲏⲥⲉ is 'lend at interest', the phrase that returns at the end of 109 (see homt-money-mese-interest-thomas-woh). Compare Lk 6:34-35 and Mt 5:42.

Brackets. The speech formula [ⲡⲉϫⲉⲓ︤ⲥ︥ ϫⲉ] is wholly restored: '[Jesus said:]'. The restored ⲉ of the relative-and-subject complex ⲡⲉⲧ[ⲉ]ⲧ- gives '[you]'.

This is the first of three parables of 'the kingdom of the Father' in this block (96-98); 107 and 109 have 'the kingdom' alone (see mntero-the-kingdom-thomas-woh). Compare Mt 13:33 / Lk 13:20-21. Thomas compares the kingdom to the woman, not to the leaven, and ends with 'large loaves'. ⲥⲁⲉⲓⲣ is 'leaven', as in matthew-woh 13:33, ϣⲱⲧⲉ is 'dough' and ⲛⲟⲉⲓⲕ 'loaves' (see logion-96-leaven-parable-vocabulary-thomas-woh). ϩⲱⲡ 'hide' is the root of 'hidden' in the incipit.

Brackets. '[is like a] woman' stands on ⲉⲥⲧⲛ̄ⲧⲱ[ⲛ ⲉⲩ]ⲥϩⲓⲙⲉ, where the stative 'be like' and the article are partly restored. '[she hid] it' stands on ⲁ[ⲥϩ]ⲟ̣ⲡϥ, '[large]' on ⲛⲟ[ϭ, and '[let] him hear' on ⲙⲁ[ⲣⲉ]ϥ̣ⲥⲱⲧⲙ̄. The attributive ⲛ̄ in [ⲛ]ⲛⲟⲉⲓⲕ has no English word (see restored-morph-without-english-word-convention-thomas-woh). 'Jesus [said]' stands on ⲡ̣[ⲉϫ]ⲉ̣.

This parable has no canonical parallel. ⲡⲙⲁⲁϫⲉ ⲙ̄ⲡϭⲗ︦ⲙ[ⲉⲉ]ⲓ is literally 'the ear of the jar', its handle. ⲙⲁⲁϫⲉ is the word for 'ear' (96) and, as a homograph, for a dry 'measure' (33). Nothing in this saying plays on the word, so the line has 'handle' and the commentary records the ear-word (see logion-97-jar-of-meal-vocabulary-thomas-woh).

Wording. In ⲛⲉⲙ̄ⲡⲉⲥⲉⲓⲙⲉ ⲉϩⲓⲥⲉ, ϩⲓⲥⲉ 'labour, trouble' is 'any trouble', the mishap of the handle (Lambdin 'accident'). The same word is 'suffered' at 58 and 'toiled' at 107 (see hise-suffer-toil-thomas-woh). ⲉⲥⲟⲩⲏⲟⲩ is 'still far off'. ⲡⲱϩ ⲉϩⲟⲩⲛ 'reached' (her house) is the verb 'reach' of 77, and ϣⲟⲩⲉⲓⲧ is 'empty', as at 28.

Brackets. '[Father]', '[jar]' (twice), '[on the] road' and '[on] the road' stand on restored letters. In ⲙ̄ⲡⲉ̣[ⲓⲱⲧ ⲉⲥ]ⲧⲛ̄ⲧⲱⲛ the restored ⲉⲥ- (converter and resumptive pronoun) has no English word, and 'is like' renders the extant stative. The line therefore reads 'the [Father] is like', changed from the draft's '[Father is like]' (see restored-morph-without-english-word-convention-thomas-woh). The contraction ϭⲗ︦ⲙⲉⲉⲓ is expanded silently. The lemma aid counts four supplied spans; text has five bracket groups.

This parable has no canonical parallel; compare the king who counts his forces before a war (Lk 14:31-32). It is a hard saying and is kept as it stands: the kingdom is compared to a man who tests his hand before a killing. ⲙⲉⲅⲓⲥⲧⲁⲛⲟⲥ is 'a great man', as 'great men' at 78; 'a powerful man' is common in translations (see logion-78-countryside-shaken-reed-and-megistanos-great-men-thomas-woh). ⲧⲱⲕ ⲉϩⲟⲩⲛ is 'be firm', so 'hold firm' of a hand (Lambdin 'carry through'). Two verbs of killing, ⲙⲟⲩⲟⲩⲧ (ⲉⲙⲟⲩⲧ-) and ϩⲱⲧⲃ (written ϩⲱⲧⲙ̄), are both 'kill' (see logion-98-assassin-parable-vocabulary-thomas-woh). The introduction lacks the usual ϫⲉ after ⲡⲉϫⲉⲓ︤ⲥ︥; the English is unaffected. ϫⲉⲕⲁⲁⲥ ⲉϥⲛⲁⲉⲓⲙⲉ is an ordinary purpose clause and is not rendered as a cleft (focalising-conversion-cleft-convention-thomas-woh).

Compare Mk 3:31-35 and parallels. Thomas has a line the synoptics lack: 'It is they who will enter the kingdom of my Father.' ⲛ̄ⲧⲟⲟⲩ ⲡⲉ ⲉⲧⲛⲁⲃⲱⲕ is a cleft sentence in the Coptic, and the English keeps the cleft (focalising-conversion-cleft-convention-thomas-woh). 'My Father' is capitalised (eiot-father-capitalisation-thomas-woh). ⲛⲉⲧⲛ̄ⲛⲉⲉⲓⲙⲁ is 'those here'; Dilley marks a Lycopolitan feature in this saying, citing Layton 1989, p. 88.

Compare Mk 12:13-17 and parallels.

'God'. ⲡⲛⲟⲩⲧⲉ, singular with the article, is the only 'God' in Thomas; logion 30 has plural ⲛⲟⲩⲧⲉ 'gods'. It is rendered 'God', capitalised and without the article, as matthew-woh renders θεός (Mt 6:24) (see noute-god-and-logion-100-caesar-vocabulary-thomas-woh). 'The god' would make the English stranger than the Coptic, where the article is normal with this noun. 'Elohim' would import a Hebrew term the text does not contain.

Wording. Thomas's third member, 'and what is mine, give it to me', has no synoptic counterpart and is kept as written. ⲟⲩⲛⲟⲩⲃ is literally 'a gold (piece)', hence 'a gold coin'; the synoptics have a denarius. ⲛⲉⲧⲏⲡ ⲁⲕⲁⲓⲥⲁⲣ is 'those who belong to Caesar', and ϣⲱⲙ is 'taxes'. Diplomatic ⲁⲩⲛⲟⲩⲃ has Lycopolitan ⲁ- for ⲉ- (normalised ⲉⲩⲛⲟⲩⲃ).

Compare 55, Lk 14:26 and Mt 10:37.

No formula. The unit opens directly with ⲡⲉⲧⲁⲙⲉⲥⲧⲉ…, and no formula is supplied (register convention, as at 27). Diplomatic ⲡⲉⲧⲁ- is the Lycopolitan future relative (normalised ⲡⲉⲧⲛⲁ-); the generic 'Whoever does not hate' follows 55, as do 'as I do' and 'become a disciple to me'.

The love clause. The second sentence says 'whoever does [not] love', and ⲙⲣ̄ⲣⲉ- is clear in the manuscript. The paradox of hating and loving the same parents is often explained by the last sentence, which contrasts a mother who … with the 'true mother' who 'gave me life'. The English keeps both clauses as written (see logion-101-hate-love-and-true-mother-gap-thomas-woh).

The gap. ⲧⲁⲙⲁⲁⲩ ⲅⲁⲣ ⲛ̄ⲧⲁⲥ̣[.........] [..]ⲟ̣ⲗ̣ is broken. It is printed 'For my mother who … …', with one '…' for each gap, and no conjecture is printed. '[my] true [mother]' brackets the restored possessive and noun on either side of the extant ⲙ̄ⲙⲉ 'true'.

Brackets and source note. 'his [father]', 'a [disciple]', '[not]', '[his father and]' and '[disciple to me]' stand on restored letters. ⲁ(ⲛ) has a supplied letter, rendered silently. text has a combining dot below on a space before ⲛ̣ⲁ̣ⲉⲓ, and the lemma aid counts six supplied spans against seven bracket groups.

Compare Mt 23:13 and Lk 11:52, and Thomas 39. The dog in the manger that neither eats nor lets the oxen eat is a Greek proverb (Lucian, Timon 14), later told among the Aesopic fables.

'Manger'. The diplomatic text reads ⲡⲟⲩⲟⲛⲉϥ, best taken as a variant spelling of ⲟⲩⲟⲙϥ 'manger': Crum (Coptic Dictionary 480a) lists spellings of the word in ⲛ (ⲟⲩⲟⲛϩϥ, ⲟⲩⲁⲛϥ). The normalised layer and the lemma aid read ⲡⲟⲩⲟⲙϥ 'manger, feeding trough', which the proverb requires. The English follows the normalised reading, as Blocks A and B did for corrections made only in normalisation. Because the line depends on reading one written form as another, the decision is labelled inferred (see logion-102-dog-in-the-manger-normalised-reading-thomas-woh).

Brackets. '[Woe]' stands on [ϫⲉⲟ]ⲩⲟⲉⲓ and '[lets]' on ϥⲕ̣[ⲱ]. In [ⲛ̄ⲛ]ⲟ̣ⲩⲟⲩϩⲟⲣ and ϩ̣[ⲛ̄]ⲛ̣ⲉϩⲟⲟⲩ the restored letters are the preposition governed by ⲉⲓⲛⲉ and the indefinite plural article, which have no English word, so 'a dog' and 'oxen' are unbracketed (see restored-morph-without-english-word-convention-thomas-woh). ⲟⲩⲟⲉⲓ is 'woe', as at 112 (ashe-depend-talaiporos-wretched-ouoei-woe-thomas-woh), and 'the Pharisees' is as at 39.

'His [domain]'. ⲛ̄ⲧⲉϥⲙⲛ︤ⲧ︥ⲉ̣[ⲣⲟ] is the word rendered 'kingdom' elsewhere. Here, as at 21, it is the property a householder musters against robbers. The saying shares 21's ⲗⲏⲥⲧⲏⲥ 'robbers' and its ⲙⲟⲩⲣ … ⲉϫⲛ̄ ϯⲡⲉ 'gird the loins' (compare Lk 12:39 / Mt 24:43). The exception the mntero entry makes for 21 therefore applies here by its own criterion. The line reads 'gather his [domain]', changed from the draft's '[kingdom]', as the standard English translation (Lambdin) reads 'domain' at both places. The identity of the word with 'the kingdom' is recorded here so that the reader can follow it. The decision is inferred, because it rests on a judgement about the image, and is escalated for review (see logion-103-householder-domain-and-robbers-thomas-woh and the scope note of mntero-the-kingdom-thomas-woh).

Wording. ϩ[ⲛ̄ⲁϣ] ⲙ̣̄ⲙⲉⲣⲟⲥ is '[in which] part'. The text does not say part of what: the night, as Matthew's 'watch' would suggest, or the house. ⲥⲱⲟⲩϩ is 'gather'. '[Blessed] is the man' uses the loan ⲙⲁⲕⲁⲣⲓⲟⲥ (makarios-blessed-singular-formula-thomas-woh). The saying is not a synoptic beatitude, so the central beatitudes entry is not cited.

Brackets and source note. 'so that [he] may rise' brackets only the restored subject, since the future auxiliary ⲛ̣ⲁ is extant; the draft had '[he may]' (see restored-morph-without-english-word-convention-thomas-woh). '[before]' stands on ϩ̣[ⲁ]ⲧ̣ⲉϩⲏ. text has a stray '/' after ⲧⲱⲟⲩⲛ, which also appears in the normalised layer and the lemma. It probably belongs to the source's \b…/ notation for superscript letters (compare THOM-76), with the opening marker lost. The diplomatic ⲥⲱϩⲟⲩϩ carries a rasura that the corpus notes but text does not mark (normalised ⲥⲱⲟⲩϩ). ⲥⲟⲟⲩ(ⲛ) has a supplied letter, rendered silently. The lemma aid counts seven supplied spans against five bracket groups and one ( ).

'The bridal chamber'. Greek ⲛⲩⲙⲫⲱⲛ (νυμφών; Mk 2:19 / Mt 9:15) is 'the bridal chamber'. Logion 75 uses the native compound ⲡⲙⲁ ⲛ̄ϣⲉⲗⲉⲉⲧ for the same thing, also 'the bridal chamber' (see ma-nsheleet-bridal-chamber-thomas-woh). The loan/native pair is recorded in the apparatus and not split in the English, as with 'place' (ⲧⲟⲡⲟⲥ / ⲙⲁ) and 'worthy' (ⲁⲝⲓⲟⲥ / ⲙ̄ⲡϣⲁ). The two words mean the same thing, and 'the wedding hall' for one of them would suggest a difference the Coptic does not make. As at 75, the English term does not import the later Valentinian rite (see nymphios-nymphon-bridegroom-bridal-chamber-thomas-woh).

Wording. Compare Mk 2:18-20. ⲛⲩⲙⲫⲓⲟⲥ is 'the bridegroom' (matthew-woh 25). ⲏ ⲛ̄ⲧⲁⲩϫⲣⲟ ⲉⲣⲟⲉⲓ ϩⲛ̄ⲟⲩ is an impersonal active ('in what have they prevailed over me'), rendered as a passive: 'in what have I been overcome?'. The order is 'pray … fast' in the request and 'fast … pray' in the reply, kept as written. 'To [Jesus]' stands on ⲛ̣[ⲓ︤]ⲥ︥.

A hard saying, kept as the manuscript has it. ⲡⲉⲓⲱⲧ ⲙⲛ̄ⲧⲙⲁⲁⲩ 'the father and the mother' is lower case. The referent is not stated: the hearer's parents, the divine Father and a heavenly Mother, or both have all been proposed. The capital is reserved for the divine Father where the context establishes it (see eiot-father-capitalisation-thomas-woh). ⲡϣⲏⲣⲉ ⲙ̄ⲡⲟⲣⲛⲏ is 'the son of a whore': 'son' under the filial rule (shere-son-child-thomas-woh), and 'whore' for πόρνη because the phrase is an insult and 'whore' keeps that register in modern English. 'Harlot' (Lambdin) is archaic and 'prostitute' clinical (see logion-105-father-mother-son-of-a-whore-thomas-woh). The saying is often compared with Jn 8:41 ('We were not born of fornication').

'Sons of man' renders ⲛ̄ϣⲏⲣⲉ ⲙ̄ⲡⲣⲱⲙⲉ: plural, without article, with the same genitive as the singular ⲡϣⲏⲣⲉ ⲙ̄ⲡⲣⲱⲙⲉ at 86. The central Son-of-Man convention governs the singular title only, so the plural is lower case, with 'sons' under the filial rule (shere-son-child-thomas-woh). It also differs from 28's 'the sons of men', which has plural ⲣ̄ⲣⲱⲙⲉ. Because ⲡⲣⲱⲙⲉ has the article, the phrase may point to 86 ('sons of the Man'); the English leaves that link to the reader (see logion-106-sons-of-man-plural-thomas-woh). 'When you make the two one' is the phrase of 22 (oua-ouot-a-single-one-thomas-woh). The mountain is addressed as at 48 ('Move away'); compare Mt 17:20 and Mk 11:23.

Compare Mt 18:12-14 / Lk 15:3-7. 'A man, a shepherd' keeps the Coptic apposition ⲉⲩⲣⲱⲙⲉ ⲛ̄ϣⲱⲥ, as 'a man, a merchant' at 76 (rome-man-human-person-thomas-woh). Only Thomas says that the lost sheep 'was the largest' (ⲉⲡⲛⲟϭ ⲡⲉ, circumstantial; normalised ⲉⲣⲉⲡⲛⲟϭ) and that the shepherd loves it 'more than the ninety-nine'; the line keeps both. ϯⲟⲩⲟϣⲕ, the stative of ⲟⲩⲱϣ 'want, love', is 'I love you'; 'I care for you' (Lambdin) and 'I want you' are also possible. ⲛ̄ⲧⲁⲣⲉϥϩⲓⲥⲉ is 'Having toiled' (see hise-suffer-toil-thomas-woh and logion-107-shepherd-and-largest-sheep-thomas-woh). The saying has 'the kingdom', not 'the kingdom of the Father'. ⲉⲥⲧⲛ̄ⲧⲱ(ⲛ) has a supplied letter and ⲡⲉⲥⲟ[[ⲩ]]ⲟⲩ a scribal erasure; both are rendered silently.

ⲡⲉⲧⲁⲥⲱ ⲉⲃⲟⲗ ϩⲛ̄ⲧⲁⲧⲁⲡⲣⲟ is kept literal, 'Whoever drinks from my mouth', and is not smoothed to 'my teaching'. ⲡⲉⲧⲁ- is the Lycopolitan future relative. Compare 13 ('you have drunk … from the bubbling spring'), Jn 7:37-38 and Sir 24:21. ⲁⲛⲟⲕ ϩⲱ ϯⲛⲁϣⲱⲡⲉ ⲉⲛⲧⲟϥ ⲡⲉ ends in a circumstantial nominal sentence ('he being it'), whose closest English is 'I myself will become he' (see logion-108-drink-from-my-mouth-thomas-woh). ⲛⲉⲑⲏⲡ is 'the hidden things' (shaje-ethep-hidden-sayings-thomas-woh). ⲛⲁⲟⲩⲱⲛϩ ⲉⲣⲟϥ, ⲟⲩⲱⲛϩ with ⲉ- and without ⲉⲃⲟⲗ, is 'will appear to him', kept distinct from ϭⲱⲗⲡ 'reveal' (ouonh-ebol-bolp-ebol-manifest-revealed-appear-thomas-woh).

Compare Mt 13:44. Thomas follows the treasure through three owners and ends with the finder lending money at interest 'to those whom he wished', the practice that logion 95 forbids. The contradiction is in the text and is not softened (see logion-109-hidden-treasure-parable-thomas-woh and homt-money-mese-interest-thomas-woh). ⲉϥⲥⲕⲁⲉⲓ is 'plowing'; ⲁϩⲟ (here ⲉϩⲟ) is 'treasure', as at 76; ϩⲏⲡ is 'hidden' (shaje-ethep-hidden-sayings-thomas-woh). The saying has 'the kingdom', not 'the kingdom of the Father'.

Brackets. There are eight restored spans. '[hidden]', '[being] unaware', '[after]', 'his [son]', 'The son [did] not know' (the restored preterite ⲛⲉ is what makes the verb past), '[sold it]', 'the one [who] bought it', '[he found]' and 'to [those whom]' stand on restored letters. Two brackets are narrowed from the draft so that extant letters stay outside them: the article ⲡ̣ of ⲡ̣[ⲉⲛ]ⲧⲁϩⲧⲟⲟⲩⲥ ('the one') and the preposition ⲛ̣ of ⲛ̣[ⲛⲉⲧ]ⲟⲩⲟϣⲟⲩ ('to') are extant. The restored existential [ⲙ]ⲙ̣ⲁⲩ and the causative ⲧ]ⲣⲉ- have no English word (see restored-morph-without-english-word-convention-thomas-woh). The contraction ⲙ︤ⲡ︥ⲉϥ is expanded silently.

Source note. text has combining dots below on two spaces (before ⲁ̣ⲩ̣ⲱ̣ and before ⲡ̣[ⲉⲛ]). They look like misplaced uncertainty marks and do not affect the reading.

Paired with 81: whoever has become rich is told there to reign, and here to renounce the world. ⲁⲣⲛⲁ is 'renounce' at both (arna-renounce-dynamis-power-thomas-woh), and ⲡⲕⲟⲥⲙⲟⲥ is 'the world' (kosmos-world-kah-earth-thomas-woh). The restored object marker in [ⲙ̄]ⲡⲕⲟⲥⲙⲟⲥ has no English word, so 'the world' is unbracketed (see restored-morph-without-english-word-convention-thomas-woh). Compare 27 ('fast from the world') and 56/80.

'The one who lives from the living one'. ⲡⲉⲧⲟⲛϩ ⲉⲃⲟⲗ ϩⲛ̄ⲡⲉⲧⲟⲛϩ has the same form twice. The second is the substantive 'the living one', lower case as at 52 and 59 (see etonh-the-living-lowercase-thomas-woh). The first is construed with ⲉⲃⲟⲗ ϩⲛ̄- 'from' and is rendered as a verbal relative, 'the one who lives from'. 'The living one from the living one' would hide the verb that the preposition requires (see logion-111-the-living-one-and-gloss-thomas-woh). ϥⲛⲁⲛⲁⲩ ⲁⲛ ⲉⲙⲟⲩ is 'will not see death': the verb is ⲛⲁⲩ 'see', not the 'taste death' idiom (corrected at Block A sign-off; see jitpe-mpmou-taste-death-thomas-woh).

The closing clause. ⲟⲩⲭ ϩⲟⲧⲓ ⲉ ⲓ︤ⲥ︥ ϫⲱ ⲙ̄ⲙⲟⲥ ϫⲉ… speaks of Jesus in the third person inside a 'Jesus said' saying, and it quotes the substance of 56/80 ('the world is not worthy of him'). It is widely taken as a comment added in transmission. The English prints it as the rhetorical question 'Does not Jesus say …?' (Lambdin). Greek οὐχ ὅτι elsewhere means 'not that …', which would give 'Not that Jesus says …', so the parse takes a position and the entry is inferred. The line does not mark the clause as a gloss, because that is a claim about the text's history and belongs in the apparatus. Diplomatic ⲡⲉⲧⲁϩⲉ is the Lycopolitan future relative ('whoever finds'), and ⲉⲣⲟϥ ⲟⲩⲁⲁϥ is 'himself'.

Wording. ⲙ̄ⲡⲏⲩⲉ ⲛⲁϭⲱⲗ is 'the heavens will be rolled up', with plural 'heavens' (tpe-sky-heaven-context-rule-thomas-woh); compare Isa 34:4 and Rev 6:14. 'In your presence' renders ⲙ̄ⲡⲉⲧⲛ̄ⲙ̄ⲧⲟ ⲉⲃⲟⲗ, as at 52 and 91.

Paired with 87, with ⲟⲩⲟⲉⲓ 'woe' where 87 has 'wretched'. ⲟϣⲉ ⲛ̄- is 'depends on' (ashe-depend-talaiporos-wretched-ouoei-woe-thomas-woh). ⲥⲁⲣⲝ 'flesh' and ⲯⲩⲭⲏ 'soul' follow the existing entries. The flesh/soul pair can be compared with 29.

Compare Lk 17:20-21 and Thomas 3 and 51.

No formula. The answer begins ⲉⲥⲛ̄ⲛⲏⲩ ⲁⲛ … without ⲡⲉϫⲁϥ. As at 43, no formula is supplied and the English runs on. The topicalised subject is kept: 'The kingdom, on what day will it come?'.

Wording. ϩⲛ̄ⲟⲩϭⲱϣⲧ ⲉⲃⲟⲗ is 'by watching out for it', the construction rendered 'watching out for' at 21 and 51 (see goosht-look-watch-thomas-woh). The Coptic noun is absolute, and English 'watch out for' needs the object 'it'. Luke has μετὰ παρατηρήσεως. 'Behold, here … Behold, there' follows the 'Behold' rule (sower-parable-coptic-form-and-eisheete-behold-thomas-woh). ⲉⲥⲡⲟⲣϣ ⲉⲃⲟⲗ ϩⲓϫⲙ̄ⲡⲕⲁϩ is 'spread out upon the earth' (kosmos-world-kah-earth-thomas-woh), and ⲣ̄ⲣⲱⲙⲉ is 'people' (rome-man-human-person-thomas-woh); see logion-113-kingdom-spread-out-upon-the-earth-thomas-woh.

Source note. The normalised layer keeps a supralinear stroke in its second ⲉⲥⲛ̄ⲛⲏⲩ but not in the first, an inconsistency with no effect on the reading.

'Make her male'. A hard saying, kept in the manuscript reading. ⲉⲉⲓⲛⲁⲁⲥ ⲛ̄ϩⲟⲟⲩⲧ 'that I may make her male' and ⲉⲥⲛⲁⲁⲥ ⲛ̄ϩⲟⲟⲩⲧ 'who makes herself male' are rendered literally, with ϩⲟⲟⲩⲧ 'male' as at 22. Neither is softened or glossed in the line (see logion-114-make-her-male-manuscript-reading-thomas-woh). The commentaries read the image against 22 ('make the male and the female into the single one') and against ancient language in which becoming male describes a move from the perishable to the perfect. They differ on whether the saying was added to the collection late. Peter's hostility to Mary also appears in the Gospel of Mary and in Pistis Sophia.

Wording. ϯⲛⲁⲥⲱⲕ ⲙ̄ⲙⲟⲥ is 'I will lead her' (ⲥⲱⲕ 'draw, lead'). ⲛ̄ⲟⲩⲡⲛ︤ⲁ︥ ⲉϥⲟⲛϩ is 'a living spirit', in lower case (pneuma-sarx-soma-spirit-flesh-body-thomas-woh, etonh-the-living-lowercase-thomas-woh), and ⲉϥⲉⲓⲛⲉ ⲙ̄ⲙⲱⲧⲛ ⲛ̄ϩⲟⲟⲩⲧ is 'resembling you males'. In ⲙ̄ⲡⲱⲛϩ 'of life' the article is not rendered, as in 'the place of life' at 4. 'Mariham' and 'Simon Peter' are as at 21 and 13 (mariham-name-thomas-woh). ⲧⲙⲛ̄ⲧⲉⲣⲟ ⲛⲙ̄ⲡⲏⲩⲉ is 'the kingdom of the heavens' under the central Matthean entry, as at 20 and 54.

The subscript title. After logion 114 the manuscript has the title ⲡⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ ⲡⲕⲁⲧⲁ ⲑⲱⲙⲁⲥ, 'The Gospel according to Thomas'. It is not part of the saying. The source file keeps it in source.subscriptTitle, outside the verse list. The translation carries it in the chapter-level field translation.subscriptTitle, not as a numbered unit, so that the units stay aligned with the source (0-114). ⲉⲩⲁⲅⲅⲉⲗⲓⲟⲛ is 'Gospel', capitalised as a title, and ⲡⲕⲁⲧⲁ is the Greek κατά of the canonical gospel titles (see subscript-title-gospel-according-to-thomas-thomas-woh). The lemma aid appends the title to the normalised text of 114; that is a feature of the aid, not of the saying.