1:1 The beginning of the Gospel of Jesus Christ, the Son of God.
1-6-8 Now John was clothed with camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey. He proclaimed, “The one who is more powerful than I is coming after me; I am not worthy to stoop down and unite the thong of his sandals. I have baptized you with water; but he will baptize you with the Holy Spirit.”
[Note: the Autogenes process is referenced right at the very beginning.]
1:9-11 In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And just as he was coming up out of the water, he saw the heavens town apart and the Spirit descending like a dove on him. And a voice came from heaven, “You are my Son, the Beloved; with you I am well pleased.”
[Note: Per The Gospel of John Section, this represents when Christ’s Spirit descends upon Jesus.]
1:12-13 And the Spirit immediately drove him out into the wilderness. He was in the wilderness forty days, tempted by Satan; and he was with the wild beasts; and the angels waited on him.
[Note: Unlike GosMatt & GosLuke, the encounter with Satan is mentioned very briefly, and the entire scene does not appear in GosJohn at all.]
1:14-15 Now after John was arrested, Jesus came to Galilee, proclaiming the good news of God, and saying, “The time is fulfilled, and the kingdom of God has come near; repent, and believe in the good news.”
1:16-20 As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea — for they were fishermen. And Jesus said to them, “Follow me, and I will make you fish for people.” And immediately they left their nets and followed him. As he went a little farther, he saw James the son of Zebedee and his brother John, who were in their boat, mending their nets. Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him.
[Note: Peter (Simon,) and John are two of the four first apostles, and as we know they are perhaps two of the most important. Theoretically, Mark is of Peter’s School and was written in Rome, and John is at least symbolically the leader of the Johannine School.]
1:21-27 They went to Capernaum; and when the sabbath came, he entered the synagogue and taught. They were astounded at his teaching, for he taught them as one having authority, and not as the scribes. Just then there was in the synagogue a man with an unclean spirit, and he cried out, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are, the Holy One of God.” But Jesus rebuked him, saying, “Be silent, and come out of him!” And the unclean spirit, convulsing him and crying with a loud voice, came out of him. They were all amazed, and they kept asking one another, “What is this? A new teaching–with authority! He commands even unclean spirits, and they obey him.”
[Note: Even the unclean spirit knew that Christ is the Holy One of God (The Father.)]
1:35-39 A Preaching Tour in Galilee — In the morning, while it was still very dark, he got up and went to a deserted place, and there he prayed. And Simon and his companions hunted for him. When they found him, they said to him, “Everyone is searching for you.” He answered, “Let us go on to the neighboring towns, so that I may proclaim my message there also; for it is what I came out to do.” And he went through Galilee, proclaiming the message in their synagogues and casting out demons.
1:40-45 A leper came to him begging him, and kneeling he said to him, “If you choose, you can make me clean.” Moved with pity, Jesus stretched out his hand and touched him, and said to him, “I do choose. Be made clean! Immediately the leprosy left him, and he was made clean. After sternly warning him he sent him away at once, saying to him, “See that you say nothing to anyone; but show yourself to the priest, and offer your cleansing what Moses commanded, as a testimony to them.” [A seemingly trite, sarcastic reference to the Old Testament.] But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country, and people came to him from every quarter.
[Note: Jesus seems to associate Moses with the priest referenced — and “them” seems to allude to either the Sadducees or the Pharisees of the time, inline with GosJohn.]
2:5-12 When Jesus saw their faith, he said to the paralytic, “Son, your sins are forgiven.” Now some of the scribes were sitting there, questioning their hearts, “Why does this fellow speak in this way? It is blasphemy! Who can forgive but God alone?” At once, Jesus perceived in his spirit [Christ] that they were discussing these questions among themselves; and he said to them, “Why do you raise such questions in your hearts? Which is easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Stand up and take your mat and walk?’ But so you know that the Son of Man has authority on earth to forgive sins–he said to the paralytic–“I say to you, stand up, take your mat and go to your home.” And he stood up, and immediately took the mat and went out before all of them; so that they were all amazed and glorified God, saying, “We have never seen anything like this!”
[Note: This set of Verses is very similar to GosJohn, and it comes the closest to equating The Son of Man with the Johannine Prologue: “God the only Son, who is close to the Father’s heart.”]
2:18-22 The Question about Fasting — Now John’s disciples and the Pharisees were fasting; and people came and said to him. “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?” Jesus said to them, “The wedding guests cannot fast while the bridegroom is with them, can they? As long as they have the bridegroom with them, they cannot fast. The days will come when the bridegroom is taken away from them, and they will fast on that day.” “No one sews a piece of unshrunk cloth on an old cloak; otherwise, the patch pulls away from it, the new from the old, and a worse tear is made. And no one puts new wine in old wineskins; otherwise the wine will burst the skins, and the wine is lost, and so are the skins; but one puts new wine into fresh wineskins.”
[Note 1: what a set of Verses! Christ seems to explicitly state that his teaching is new right here. This section implies an overwrite (of the Old Testament.) Compare with GosThom Saying 47.]
[Note 2: J. D. Crossan writes: “From the combination of Mark and Thomas there arises the strong possibility that this double aphorism was originally a double-diptych or quadruple-stich aphorism with each diptych in reversed parallelism (abb’a’). This must be considered not only for Gos. Thom. 47b(2) on wine (Turner and Montefiore: 65; and see especially Nagel), but for both Gos. Thom. 47b(2 and 3) on wine and on cloth (Quispel, 1957:194-195). Thus the double diptych involved (a) a combination of two metaphors: cloth-patching and wine-storing; (b) with a different set of categories for each; (c) in chiastic arrangement: unshrunk/shrunk//shrunk/unshrunk and new/old//old/new. Two processes worked upon the original structure: (d) an internal process whereby the new/old categories eventually prevailed over the unshrunk/shrunk, and (e) an external process that found it appropriate to retain the new/old aspect but not the old/new side of each diptych. Finally, (f) the internal process has changed Thomas even more than Mark (where ‘unshrunk’ is still present), but the external process, with its concern for Jesus as the new, has changed Mark and Luke much more than Thomas (where ‘old/new’ is twice present). The only vestiges of old/new still visible in Mark or Luke is its residue within that concluding and unnecessary comment about ‘new win/new wineskins.’ But here, of course, old/new has become new/new.” (From Fragments, pp. 125-126)]
2:27 Then he said to them, “The sabbath was made for humankind, and not humankind for the sabbath; so the Son of Man is lord even on the sabbath.”
3:3-5 Again he entered the synagogue, and a man was there who had a withered hand. They watched him to see whether he would cure him on the sabbath, so that they might accuse him. And he said to the man who had the withered hand, “Come forward.” Then he said to them, “Is it lawful to do good or to do harm on the sabbath, to save life or to kill?” But they were silent. He looked around at them with anger; he was grieved at their hardness of heart and said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored.
3:7-12 Jesus departed with his disciples to the sea, and a great multitude from Galilee followed him; hearing all that he was doing, they came to him in great numbers from Judea, Jerusalem, Idumea, beyond the Jordan, and the region around Tyre and Sidon. He told his disciples to have a boat ready for him because of the crowd, so that they would not crush him; for he had cured many, so that all who had diseases pressed upon him to touch him. Whenever the unclean spirits saw him, they fell down before him and shouted, “You are the Son of God!” But he sternly ordered them not to make him known.
[Note: So much for GosJohn solely equating Christ with God! Let‘s too not forget about GosThom Saying 77. Even Luke and Matthew do during Satan’s temptation. Again, Mark completely abbreviates this encounter, and it’s the first, and John does not even mention the scene.]
3:19-30 Jesus and Beelzebul — Then he went home; and crowd came together again, so that they could not even eat. When his family heard it, they went out to restrain him, for people were saying, “He has gone out of his mind.” And the scribes who came down from Jerusalem said, “He has Beelzebul, and by the ruler of demons he casts out demons.” And he called them to him, and spoke to them in parables, “How can Satan cast out Satan? If a kingdom is divided against itself, that kingdom cannot stand. And if a house is divided against itself, that house will not be able to stand. And if Satan has risen up against himself and is divided, he cannot stand, but his end has come. But no one can enter a strong man’s house and plunder his property without first tying up the strong man; then indeed, the house can be plundered. Truly I tell you, people will be forgiven for their sins and whatever blasphemies they utter; but whoever blasphemes against the Holy Spirit can never have forgiveness, but is guilty of an eternal sin” — for they had said, “He has an unclean spirit.”
[Note: what an extremely powerful set of Verses! Compare with GosThom Sayings 10, 16, and 44]
3:31-35 The True Kindred of Jesus — Then his brothers came; and standing outside, they sent to him and called him. A crowd was sitting around him; and they said to him “your mother and your brothers and sisters are outside, asking for you.” And he replied, “Who are my mother and my brothers?” And looking at those who sat around him, he said, “Here are my mother and my brothers! Whoever does the will of God is my brother and sister and mother.”
4:3-9 The Parable of the Sower — “Listen! A sower went out to sow. And as he sowed, some seed fell on the path, and the birds came and at it up. Other seed fell on rocky ground, where it did not have much soil, and it sprang up quickly, since it had no depth of soil. And when the sun rose, it was scorched; and since it had no root, it withered away. Other seed fell among the thorns, and the thorns grew up and choked it, and it yielded no grain. Other seed fell onto good soil and brought forth grain, growing up and increasing and yielding thirty and sixty and a hundredfold.” And he said, “Let anyone with ears to hear listen!”
[Compare with GosThom Saying 9]
4:10-11 The Purpose of the Parables — When he was alone, those who were around him along with the twelve asked him about the parables. And he said to them, “To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables.”
[Note: GosMark alludes to secret teaching in one form or another. Then in describing the sower parable, notice the Johannine-like verbiage in the next set of Verses.]
4:13-20 And he said to them, Do you not understand this parable? Then how will you understand all the parables? The sower sows the Word. These are the own who are on the path where the seed is sown: when they hear, Satan immediately comes and takes away the Word that is sown in them. And these are the ones sown on rocky ground; when they hear the Word, they immediately receive it with joy. But they have no root, and endure for a while; then when trouble or persecution arises on account of the Word, immediately they fall away. And others are those sown among the thorns: these are the ones who hear the Word, but the cares of the world, and the lure of wealth, and the desire for other things come in and choke the word, and it yields nothing. And these are the ones on the good soil: they hear the Word and accept it and bear fruit, thirty and sixty and a hundredfold.”
[Compare with GosThom Saying 9]
4:21-25 The Lamp under a Bushel Basket — He said to them, “Is a lamp brought in to be put under the bushel basket, or under the bed, and not on the lampstand? For there is nothing hidden, except to be disclosed; nor is anything secret, except to come to light. Let anyone with ears to hear listen!” And he said to them, “Pay attention to what you hear; the measure you give will be the measure you get, and still more will be given to you. For those who have, more will be given; and from those who have nothing, even what they have will be taken away.”
[Compare with GosThom Sayings 17, 24, and particularly 33, not to mention RevJohn 2]
4:26-29 The Parable of the Growing Seed — He also said, “The kingdom of God is as if someone would scatter seed on the ground, and would sleep and rise night and day, and the seed would sprout and grow, he does not know how. The earth produces of itself, first the stalk, then the head, then the full grain in the head. But when the grain is ripe, at once he goes in with his sickle, because the harvest has come.”
4:30-32 The Parable of the Mustard Seed — He also said, “With what can we compare the kingdom of God, or what parable will we use for it? It is like a mustard seed, when sown upon the ground, is the smallest of all the seeds on earth; yet when it is sown it grows up and becomes the greatest of all shrubs, and puts forth large branches, so that the birds of the air can make nests in its shade.”
[Compare with GosThom Saying 20]
5:6-7 When he saw Jesus from a distance, he ran and bowed before him; and he shouted at the top of his voice, “What have you to do with me, Jesus, Son of the Most High God?”
[Note: Most High God implies the true Father, not Yaltabaoth, from ApJohn & the TriProt.]
6:1-6 The Rejection of Jesus at Nazareth — He left that place and came to his hometown, and his disciples followed him. On the sabbath he began to teach in the synagogue, and many who heard him were astounded. They said, “Where did this man get all this? What is this wisdom that has been given to him? What deeds of power are being done by his hands! Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and are not his sisters here with us?” And they took offense at him. Then Jesus said to them, “Prophets are not without honor, except in their hometown, and among their own kin, and in their own house.” And he could not do deeds of power there, except that he laid his hands on a few sick people and cured them. And he was amazed at their unbelief.
[Note: Christ’s wisdom is clearly of this new teaching, which again represents an overwrite of existing beliefs based on the OT in my opinion, and it is quite powerful! Compare with GosJohn 7:15-18 and 7:25-31]
7:9-13 Then he said to them, “You have a fine way of rejecting the commandment of God in order to keep your tradition! For Moses said, ‘Honor your father and your mother;’ and ‘Whoever speaks evil of father or mother must surely die.’ But you say that if anyone tells mother or father, ‘Whatever support you might have had from me is Corban (that is, an offering to God)—then you no longer permit doing anything for a father or mother, thus making void the word of God through your tradition that you have handed on. And you do many things like this.”
[Note: Christ admonishes the Hebrew/OT customs in this section quite succinctly.]
7:14-16 Then he called the crowd again and said to them, “Listen to me, all of you, and understand: there is nothing outside a person that by going in can defile, but the things that come out are what defile.”
[Compare with GosThom Saying 14]
7:17-21 When he left the crowd and entered the house, his disciples asked him about the parable. He said to them, “Then do you also fail to understand? Do you not see that whatever goes into a person from outside cannot defile, since it enters, not the heart but the stomach, and goes out into the sewer.” (Then he declared all foods clean.) And he said, “It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come.”
[Note: we’ll see the similarity with GosPhil 83 in the next section, and note the allusion to ApJohn’s counterfeit spirit.]
[Note 2: as stated in the counterfeit spirit Section, keep in mind that righteous anger, or indignation, is the only acceptable sort of this quality. Per Wikipedia: “Righteous indignation is typically a reactive emotion of anger over mistreatment, insult, or malice of another. It is akin to what is called the sense of injustice. In some Christian doctrines, righteous anger is considered the only form of anger which is not sinful, e.g., when Jesus drove the money lenders out of the temple.”]
7:26-30 The Syrophoenician Woman’s Faith — Now the woman was a Gentile, of Syrophoenician origin. She begged him to cast the demon out of her daughter. He said to her, “Let the children be fed first, for it is not fair to take the children’s food and throw it to the dogs.” But she answered him, “Sir, even the dogs under the table eat the children’s crumbs.” Then he said to her, “For saying that, you may go — the demon left your daughter.” So she went home, found the child laying on the bed, and the demon gone.
[Note: This sections represents a direct allusion to GosPhil 81, or vice versa.]
8:27-30 Jesus went on with his disciples to the villages of Caesarea Philippi; and on the way he asked his disciples, “Who do people say that I am?” And they answered him, “John the baptist; and others Elijah; and still others, one of the prophets.” He asked them, “But who do you say that I am?” Peter answered him, “You are the Messiah” And he sternly ordered them not to tell anyone about him.
[Note: compare with GosThom Saying 13:
Jesus said to his disciples, “Compare me to something and tell me what I am like.”
Simon Peter said to him, “You are like a just messenger.”
Matthew said to him, “You are like a wise philosopher.”
Thomas said to him, “Teacher, my mouth is utterly unable to say what you are like.”
Jesus said, “I am not your teacher. Because you have drunk, you have become intoxicated from the bubbling spring that I have tended.”
And he took him, and withdrew, and spoke three sayings to him. When Thomas came back to his friends they asked him, “What did Jesus say to you?”
Thomas said to them, “If I tell you one of the sayings he spoke to me, you will pick up rocks and stone me, and fire will come from the rocks and devour you.”]
8:34-38 [Note the Johannine-like verbiage] He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it. For what will it profit them to gain the whole world and forfeit their life? Indeed, what can they give in return for their life? Those who are ashamed of me and of my words in this adulterous and sinful generation, of them the Son of Man will also be ashamed when comes the glory of his Father with the holy angels.”
9:38-41 John said to him, “Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not following us. But Jesus said, “Do not stop him; for no one who does a deed of power in my name will be able soon afterward to speak evil of me. Whoever is not against us is for us. For truly I tell you, whoever gives you a cup of water to drink because you bear the name of Christ will by no means lose the reward.”
[Note: Perhaps the apostolic wing of the Johannine School slipped this verse in referring to the secessionists — or more likely vice-versa! The secessionists were the original Johannines according to Rice University’s Chair of the Department of Religion April DeConick. The apostolic wing hostilely took over the main secessionist wing. Even though this is GosMark, it seems possible that the Johannines strongly valued this Gospel as well — if they did not directly influence its drafting. The verbiage of GosMark is quite Johannine, as mentioned previously. Fascinating.]
9:49-50 “For everyone will be salted with fire. Salt is good; but if salt has lost its saltiness, how can you season it? Have salt in yourselves, and be at peace with one another.” [Note: compare with GosPhil 59]
10:14-16 “Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs. Truly I tell you, whoever does not receive the kingdom of God as a little child will never enter it.” And he took them up in his arms, laid his hands on them, and blessed them. [Note: compare with GosPhil 73, 86 & GosThom Sayings 4, 59, 111]
10:41-45 When the ten heard of this, they began to be angry with James and John. So Jesus called them and said to them, “You know that among the Gentiles those whom they recognize as their Rulers lord it over them. But it is not so among you, but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many.”
[Note: As we’ll see below, note the emphasis on the Rulers, similar to ApJohn, TriProt & The Hypostasis of the Archons (also known as The Reality of the Rulers.)]
10:46 The Healing of Blind Bartimaeus — They came to Jericho. As he and his disciples and a large crowd were leaving Jericho, Bartimaeus son of Timaeus, a blind beggar, was sitting by the roadside. When he heard that it was Jesus of Nazareth, he began to shout and say, “Jesus, Son of David, have mercy on me!” Many sternly ordered him to be quiet, but he cried out even more loudly, “Son of David, have mercy on me!” Jesus stood still and said, “Call him here.” And they called the blind man, saying to him, “Take heart; get up, he is calling you.” So throwing off his cloak, he sprang up and came to Jesus. Then Jesus said to him, “What do you want me to do for you?” The blind man said to him, “My teacher, let me see again.” Jesus said to him, “Go; your faith has made you well.” Immediately he regained his sight and followed him on the way.
[Note: the beggar referred to him as the Son of David, and Jesus (Christ) did not affirm one way or the other as it would have been rather irrelevant to the blind man.]
11:27-33 Again they came to Jerusalem. As he was walking in the temple, the chief priests, the scribes, and the elders came to him and said, “By what authority are you doing these things? Who gave you the authority to do them” Jesus said to them, “I will ask you one question; answer me, and I will tell you by what authority I do these things. Did the baptism of John come from heaven, or was it of human origin? Answer me.” They argued with one another, “If we say, ‘From heaven, he will say ‘Why then did you not believe him?’ But shall we say, ‘Of human origin’?”–they were afraid of the crowd, for all regarded John as truly a prophet. So they answered Jesus, “We do not know.” And Jesus said to them, “Neither will I tell you by what authority I am doing these things.”
[Note: I look at these Verses as to be representing Christ’s sense of humor!]
12:1-11 The Parable of the Wicked Tenants — [Note the allusion to God’s kingdom, and the current tenants in Israel, and the others (perhaps the Gentiles as this Gospel appears to have been targeted to them?) who will be given the vineyard:] Then he began to speak to them in parables. “A man planted a vineyard, put a fence around it, dug a pit for the wine press, and built a watchtower; then he leased it to tenants and went to another country. When the season came, he sent a slave to the tenants to collect from them his share of the produce of the vineyard. But they seized him, and beat him, and sent him away empty handed. And again he sent another slave to them; this one they beat over the head and insulted. Then he sent another, and that one they killed. And so it was with many others; some they beat, others they killed. He had still one other, a beloved son. Finally he sent them to him, saying, ‘They will respect my son.’ But those tenants said to one another, ‘This is the heir; come, let us kill him, and the inheritance will be ours.’ So they seized him, killed him, and threw him out of the vineyard. What then will the owner of the vineyard do? He will come and destroy the tenants and give the vineyards to others. Have you not read this scripture: ‘The stone that the builders rejected has become the cornerstone; this was the Lord’s doing, and it is amazing in our eyes.’?”
[Compare with GosThom Sayings 65-66]
[Note: Helmut Koester writes: “In Mark 12 as well as in Gos. Thom. 65, the parable of the Wicked Husbandmen is connected with the saying about the rejection of the cornerstone (Mark 12:10-11 = Gos. Thom. 66). This is not a Markan addition to the parable; Mark’s own redactional connection, leading back into the previous context that was interrupted by the insertion of the parable, appears in 12:12-13 with an explicit reference to the parable (‘they understood that he said this parable about them’). Thus the saying about the rejected cornerstone was already connected with the parable in Mark’s source. However, Thomas does not reflect Mark’s editorial connection of parable and saying but cites the saying as an independent unit. Mark’s source may have contained more than one parable. The introduction (Mark 12:1) says: ‘And he began to speak to them in parables’ but only one parable follows. Whether or not this parable of Mark 12 derives from the same collection as the parables of Mark 4, it is evident that the sources of Mark and the Gospel of Thomas were closely related.” (Analysis from Ancient Christian Gospels, pp. 101-102)]
12:18-27 The Question about the Resurrection — Some Sadducees, who say there is no resurrection, came to him and asked him a question, saying, “Teacher, Moses wrote for us that if a man’s brother dies, leaving a wife but no child, the man shall marry the widow and raise up the children for his brother. There were seven brothers; the first married, and when he died, left no children; and the second married the widow and died, leaving no children’ and the third likewise; none of the seven left children. Last of all the woman herself died. In the resurrection whose wife shall she be? For the seven had married her.” Jesus said to them, “Is not this the reason you are wrong, that you know neither the scriptures nor the power of God? For when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven. And as for the dead being raised, have you not read the book of Moses, in the story about the bush, how God said to him, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is God not of the dead, but of the living; you are quite wrong.”
[Note: similar to GosJohn, Chapter 8 with the Pharisees, Christ rebukes the Sadducees here and essentially clarifies the teaching, again supporting the notion that this Gospel represents an overwrite of the OT, this time for clarification’s sake. Jesus does reference characters from the OT, but seemingly for example’s sake—he addresses his audience with their own teachings for purposes of understanding.]
12:35-38 [Note: This is quite interesting: by way of redirection, Christ avoids associating himself with the Old Testament in this section:] While Jesus was teaching in the temple, he said, “How can the scribes say that the Messiah is the Son of David? David himself, by the Holy Spirit, declared, ‘The Lord said to my Lord, “sit at my right hand, until I put your enemies under your feet.”‘ David himself calls him Lord; so how can you he be his son?” And the large crowd was listening to him with delight.— [Sheer and utter silence] —As he taught, he said, “Beware of the scribes, who like to walk around in long robes, and to be greeted with respect in the marketplaces, and to have the best seats in the synagogues, and places to honor at banquets! They devour widows’ houses and for the sake of appearance say long prayers. They will receive the greater condemnation.”
[Note: one could assume, therefore, that Christ in a manner of speaking is not claiming to be the Son of David; it is not central to his message here. In fact, he appears to go out of his way to distance himself from the Old Testament!]
13:1-8 As he came out of the temple, one of his disciples said to him, “Look, Teacher, what large stones and what large buildings!” Then Jesus asked him, “Do you see these great buildings? Not one stone will be left here upon another; all will be thrown down.” When he was sitting on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, “Tell us, when will this be, and what will be the sign that all these things are about to be accomplished?” Then Jesus began to say to them, “Beware that no one leads you astray. Many will come in my name and say, ‘I am he!’ and they will lead many astray. When you hear of wars and rumors of wars, do not be alarmed; this must take place, but the end is still to come. For nation will rise against nation, and kingdom against kingdom; there will be earthquakes in various places; there will be famines. This is but the beginning of the birth pangs.”
13:11 “When they bring you to trial and hand you over, do not worry beforehand about what you are to say; but say whatever is given you at that time, for it is not you who speak, but the Holy Spirit.”
[Note: Verse 11 is a direct allusion to ApJohn’s & TriProt’s Epinoia and/or GosJohn’s Paraclete.]
13:14-17 “But when you see the desolating sacrilege set up where it ought not to be (let the reader understand), then those in Judea must flee to the mountains; the one on the housetop must not go down or enter the house to take away anything; the only one in the field must not turn back to get a coat. Woe to those who are pregnant and to those who are nursing infants in those days!”
[Note: Per Oxford Biblical Studies, another term for the desolating sacrilege is “appalling abomination” — and this is precisely what ApJohn and TriProt refer to as Yaltabaoth. Per Wikipedia: The word “abomination” is defined as a “detestable act” or “detestable thing,” and in both biblical and rabbinic Hebrew, is a familiar term for an idol, or pertains to idolatrous worship, and therefore may well have the same application in Daniel, which should accordingly be rendered.” That’s what Saklas is. He must be adored, and he is a jealous God. I suggest that the author of Mark intentionally left such references up to the reader, thereby supporting the theory that this Gospel represents an overwrite of the OT–and is inline with ApJohn & TriProt.]
13:20-23 “And if the Lord had not cut short those days, no one would be saved; but for the sake of the elect, whom he chose, he has cut short those days. And if anyone says to you at that time, ‘Look! Here is the Messiah! or Look! There he is! – do not believe it. False messiahs and false prophets will appear and produce signs and omens, to lead astray, if possible, the elect. But be alert; I have already told you everything.’”
[Note: The elect are the equivalent of ApJohn‘s Immovable Race, and the term harkens GosPhil‘s Bridal Chamber, which essentially is based on ApJohn‘s Autogenes/Spirit of Light Process.]
13:24-25 “But in those days, after that suffering, the sun will be darkened; and the moon will not give its light, and the stars will be falling from heaven, and the Powers in the heavens will be shaken.”
[Note: These Verses are a direct allusion to ApJohn & TriProt. The Powers that exist in the aeon are worldly, yet unworldly thanks be to God. May their time be limited.]
13:28-31 The Lesson of the Fig Tree — “From the fig tree learn its lesson: as soon as its branch becomes tender and puts forth its leaves, you know the summer is near. So also, when you see these things taking place, you will know that he is near, at the very gates. Truly I tell you, this generation will not pass away until all these things have taken place. Heaven and earth will pass away, but my words will not pass away.”
13:32-37 The Necessity for Watchfulness — “But about that day or hour no one knows, neither the angels in heaven, nor the Son, but only the Father. Beware, keep alert, for you do not know when the time will come. It is like a man going on a journey; when he leaves home and puts his slaves in charge, each with his work, and commands the doorkeeper to be on watch. Therefore, keep awake — for you do not know when the master of the house will come, in evening, or at midnight, or at cockcrow, or at dawn, or else he may find you asleep when he comes suddenly. And what I say to you I say to all: Keep awake.”
14:32-41 And he said to them, “I am deeply grieved, even to death; remain here and keep awake.” And going a little farther; he threw himself on the ground and prayed that, if it were possible, the hour might pass from him. He said, “Abba, Father, for you all things are possible; remove this cup from me; yet not what I want, but what you want.” He came and found them sleeping; and he said to Peter, “Simon, are you asleep? Could you not keep awake one hour? Keep awake and pray that you will not come into the time of the trial; the Spirit indeed is willing, but the flesh is weak.” And again he went away and prayed, saying the same words. And once more he came and found them sleeping, for their eyes were very heavy; and they did not know what to say to him. He came a third time and said to them, “Are you still sleeping and taking your rest? Enough! The hour has come; the Son of Man is betrayed into the hands of sinners.”
[Note 1: Verse 14:38 is key and quite Johannine — “The Spirit indeed is willing, but the flesh is weak.”]
[Note 2: ApJohn: “And I said to the savior, “What is the forgetfulness?” And he said “It is not the way Moses wrote (and) you heard. For he said in his first book, ‘He put him to sleep’ (Gn 2:21), but (it was) in his perception.”]
14:51-52 A certain young man was following him, wearing nothing but a linen cloth. They caught hold of him, but he left the linen and ran off naked.
[Note: Could this mysterious lad be the author of the Secret Gospel of Mark, yet to be discovered? Could he represent those the Spirit of Light will descend upon via the Autogenes process?]
14:59-65 [Note: perhaps this section serves to differentiate Jesus from Christ, and as we know from Chapter 13 (again potentially alluding to ApJohn & TriProt) the Powers are in this aeon’s heaven, are shaken, and will pass away. These verses very well could be intended for psychic Christians, those not of the Immovable Race, since potentially Jesus could be seated at the right hand of the Power, whereas Christ will go back to the Pleroma. At the very least, Jesus’ behavior certainly angers the high priest, similar to Christ arguing with the Pharisees in GosJohn Chapter 8:] But even on this point their testimony did not agree. Then the high priest stood up before them and asked Jesus, “Have you no answer. What is it that they testify against you?” But he was silent and did not answer. Again the high priest asked him, “Are you the Messiah, the Son of the Blessed One?” Jesus said, “I am; and ‘you will see the Son of Man seated at the right hand of the Power,’ and coming in the clouds of heaven.” Then the high priest tore his clothes and said, “Why do we still need witnesses? You have heard his blasphemy! What is your decision? All of them condemned him as deserving death. Some began to spit on him, to blindfold him, and to strike him, saying to him, “Prophesy!”
15:34-39 [Note: possibly the section that lays out that indeed a conspiracy had taken place, though regarding Christ’s intercession of Yaltabaoth’s objective regarding his savior:] At three o’clock Jesus cried out with a loud voice, “Aloi, Eloi, lema sabachthani?” which means “My God, my God, why have you forsaken me?” [Note: the harshest language of the four Gospels, John having none.] When some of the bystanders heard it, they said, “Listen, he is calling for Elijah.” And someone ran, filled a sponge with sour wine, put it on a stick, and gave it to him to drink, saying, “Wait, let us see whether Elijah will come to take him down.” Then Jesus gave a loud cry and breathed his last. And the curtain of the temple was torn in two, from top to bottom. Now when the centurion, who stood facing him, saw that in this way he breathed his last, he said, “Truly this man was God’s Son!”
[Note: The centurion was a Gentile, and he appears to be addressing Christ, not Jesus. The curtain of the temple was torn in two, representing a potential metaphor. Christ’s mission seems to have been fulfilled through Jesus, though Jesus too fulfills Yaltabaoth’s mission, and thus OT prophesy—one that is quite different from the Father’s. Clever.]