The Gospel of Philip The flesh and blood of Christ is the Logos and the Holy Spirit

What is the Blood of Christ? The Gospel of Philip

The Gospel of Philip The flesh and blood of Christ is the Logos and the Holy Spirit

Gospel of Philip "Flesh and blood shall not inherit the kingdom of God" (1 Co 15:50). What is this which will not inherit? This which is on us. But what is this, too, which will inherit? It is that which belongs to Jesus and his blood. Because of this he said "He who shall not eat my flesh and drink my blood has not life in him" (Jn 6:53). What is it? His flesh is the word, and his blood is the Holy Spirit.

Literally, the blood of Christ which was shed on Calvary would be of no use to them. It trickled down his side; it oozed from his hands and feet; it gushed from the spear gash; and fell on the ground and dried away like any other blood, and nobody could find it if they tried, and if they could, it would not be of any spiritual value.

Wisdom steers a middle course, and aims to get that nice equilibrium of facts which results from a comprehensive study of the scriptures.

The 'blood of Christ' refers to the essence, or life-giving properties, of Jesus' teachings.

1 John 4:8  And there are three that bear witness in earth, the Spirit, and the water, and the blood: And these three are one.

The spirit and the blood are one and the same:

Jesus shocked everyone by saying: “Unless you eat the flesh of the Son of Man and drink his blood, you have no life in you.  Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.” (John 6:53-54).

Jesus tried in vain to explain that he was not speaking about drinking the blood that flows in his natural body.  He was talking of the “blood” that flows in his spiritual body.  He said: “It is the Spirit who gives life; the flesh profits nothing. The words that I speak to you are spirit, and they are life.” (John 6:63).

If, indeed, the flesh profits nothing, then the blood from Jesus’ natural body cannot provide atonement for sins.  If that is the blood we are required to drink, it would have run out a long time ago.  In any case, God is spirit: he has no physical blood.  The “blood” Jesus was referring to is his spiritual blood.  That spiritual blood is the Holy Spirit.

The soul of a man is in his blood Lev 17:10,11.  When the blood stops flowing, he dies.  The life of God is the Holy Spirit.  Without the Spirit, there can be no spiritual life.  Jesus says: “That which is born of the flesh is flesh, and that which is born of the Spirit is spirit.” (John 3:6).  This means the spiritual man cannot be quickened by natural blood.  He can only be quickened by the Holy Spirit; the equivalent in God of the natural blood in man.  Therefore, in the scriptures, it is the Holy Spirit that is “the blood of Christ.” (Hebrews 9:14).

Without the Holy Spirit, man cannot have eternal life.  When Jesus maintained we must drink his blood in order to obtain eternal life, he was not harking back to pagan mystery religions.  He was asking us to “drink” the Holy Spirit.  He said: “If anyone is thirsty, let him come to me and drink. Whoever believes in me, streams of living water will flow from within him.” (John 7:37-38).  That living water is the Holy Spirit.

Remember blood water and spirit are one and the same

Jesus became “the mediator of a new covenant, and to the sprinkled blood that speaks a better word than the blood of Abel.” (Hebrews 12:24).  Again, the blood that is sprinkled on believers and the blood that speaks is none other than the Holy Spirit.  The Holy Spirit speaks in our hearts the love and mercy of God.  Therefore, we are counseled: “See to it that you do not refuse him who speaks.” (Hebrews 12:25).

The Holy Spirit is the true blood of Christ which still is flowing and cleansing us from sin. (Revelation 1:5).  He is: “the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanses our consciences from acts that lead to death.” (Hebrews 9:14).  Anything washed in natural blood turns red.  However, John talks of those who “washed their robes and made them white in the blood of the Lamb.” (Revelation 7:14).  This white blood-washing is the work of the Holy Spirit.

John says furthermore: “If we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus Christ his Son cleanses us from all sin.” (John 1:7).  The Holy Spirit embarks on a life-long laundry process, whereby he purifies our hearts by feeding us with the true bread of life.  On a daily systematic basis, he brings to our remembrance the words of Jesus.

So doing, he teaches us the righteousness of God.  He also fulfils God’s promise of the new covenant: “I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you” (Ezekiel 36:25-26).  “I will put my law in their minds, and write it on their hearts.” (Jeremiah 31:33).

The Holy Spirit cleanses us of sin by writing God’s commandments with an indelible pen in our hearts and minds.

The Ritual of Redemption as an Acted Parable in the Gospel of Philip

The Ritual of Redemption as an Acted Parable in the Gospel of Philip
or
Redemption in the Gospel of Philip


ἡ ἀπολύτρωσις

**Document 1: The Ritual of Redemption as an Acted Parable in the Gospel of Philip**

The Gospel of Philip offers a distinctive perspective on early Christian rituals, portraying them not simply as religious observances but as “sacred secrets” or “acted parables.” One of the central elements of these rituals is redemption (ἀπολύτρωσις), a concept that holds significant theological weight in Valentinian Christianity. Alongside other pivotal rituals such as baptism, chrism, eucharist, and the bridal chamber, redemption plays an essential role in understanding the process of spiritual transformation in Valentinian thought.

The Gospel of Philip specifically links redemption with a deeper, symbolic understanding of salvation. The text introduces the concept of five primary rituals: baptism, chrism, eucharist, redemption, and the bridal chamber. These rituals are often referred to as “sacred secrets” or “acted parables,” implying that their true meaning is hidden and can only be understood through divine insight or spiritual revelation. The phrase "The Lord did everything sacred secret: a baptism and a chrism and a eucharist and a redemption and a bridal chamber" (Gospel of Philip 69:14-25) emphasizes this notion, suggesting that each of these rituals is more than just a rite—it is an embodiment of spiritual truths that point to the hidden nature of the divine.

Redemption, as discussed in the Gospel of Philip, is connected to the idea of repurchase or "buying back." The term “redemption” has its roots in various Hebrew and Greek concepts, often associated with a ransom paid to free someone from captivity or bondage. However, in the context of Valentinian Christianity, redemption is not merely a transactional concept; it represents the spiritual act of recovering one's soul from the clutches of ignorance and the material world. In this sense, redemption can be seen as a process of spiritual renewal, one that is deeply intertwined with other rituals, particularly baptism.

The Gospel of Philip further explores the significance of redemption by linking it to the idea of the Temple in Jerusalem. It states that baptism corresponds to “the holy place,” redemption to “the holy of the holy,” and the bridal chamber to “the holy of holies” (Gospel of Philip 69:14-25). These associations suggest a hierarchical understanding of the spiritual journey, with each ritual representing a higher level of initiation and spiritual ascent. The “holy of the holy,” or redemption, is seen as a crucial point in this journey, signifying a deeper encounter with divine truth.

The ritual of redemption is not simply a singular event; rather, it is part of a broader spiritual process that encompasses resurrection and purification. The Gospel of Philip explains that baptism entails both resurrection and redemption, with redemption being fulfilled in the bridal chamber. This metaphorical connection implies that redemption is not an isolated act but one that is intimately tied to the ongoing transformation of the believer. As the individual progresses through the rituals, from baptism to chrism to redemption, they undergo a profound spiritual renewal that brings them closer to the divine.

In Valentinian Christianity, the concept of redemption is closely linked to the figure of Christ. The Gospel of Philip explains that Christ came to “purchase” or “redeem” humanity, rescuing the soul from the “robbers” of ignorance and sin. This idea echoes the notion of Christ as the redeemer, a figure who not only brings salvation to humanity but also facilitates the spiritual journey through the rituals of baptism, chrism, and redemption. As the believer participates in these rituals, they are said to receive the redemptive power that was first bestowed upon Christ, symbolizing the restoration of the soul and its eventual return to the divine realm.

Ultimately, the ritual of redemption in the Gospel of Philip is an acted parable—a symbolic representation of the believer's journey from ignorance to enlightenment, from bondage to spiritual freedom. Through baptism, chrism, and redemption, the individual is initiated into a process of spiritual transformation that leads to the ultimate goal: union with the divine in the bridal chamber. This ritual, and the teachings surrounding it, reflect the Valentinian understanding of salvation as a process of internal, mystical renewal rather than an external, ritualistic observance.

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**Document 2: The Ritual of Redemption and Spiritual Ascent in the Gospel of Philip**

In the Gospel of Philip, redemption is not merely a concept of salvation but a critical step in a spiritual process that involves resurrection, purification, and ultimate union with the divine. The text associates redemption with the ritual of the bridal chamber, suggesting that it is through this process that the believer experiences the highest form of spiritual redemption. The Gospel of Philip’s depiction of redemption provides a profound understanding of the Valentinian view of salvation, highlighting the role of knowledge, transformation, and spiritual ascent.

The Gospel of Philip states, “Baptism entails resurrection and redemption, and redemption is in the bridal chamber” (Gospel of Philip 69:14-25). This line underscores the connection between these rituals, indicating that they form a continuous chain of spiritual events. Baptism is the first step, initiating the believer into the Christian path through the act of resurrection, symbolizing the death of the old self and the beginning of the new. Redemption follows as the next crucial step, representing a deeper spiritual purification and an encounter with divine truth. Finally, the bridal chamber represents the culmination of this journey, where the believer experiences the ultimate union with the divine and achieves the perfection of the soul.

The concept of redemption in Valentinian Christianity is closely tied to the idea of spiritual knowledge. According to the Gospel of Philip, knowledge is the key to spiritual liberation and redemption. It is through understanding and internalizing the divine truths that the believer is redeemed from the ignorance and limitations of the material world. This emphasis on knowledge as the path to redemption is consistent with the Gnostic tradition, where spiritual enlightenment is seen as the ultimate means of overcoming the bondage of the physical realm.

In this context, redemption is not just a one-time event but an ongoing process of spiritual growth. The Gospel of Philip presents the act of redemption as part of a larger narrative of salvation that involves progressive steps toward enlightenment. The ritual of redemption, associated with the bridal chamber, is not just about the believer’s individual salvation but about their participation in a cosmic drama of spiritual ascent. It is through these rituals that the believer undergoes a transformative journey, moving from the ignorance of the material world to the knowledge of divine truth.

In Valentinian thought, redemption is also linked to the resurrection of the individual soul. The Gospel of Philip explains that baptism entails resurrection, suggesting that the act of baptism is not only a symbolic gesture but a transformative experience that leads to spiritual rebirth. Redemption, then, is the next step in this process of rebirth, wherein the believer is purified and prepared for the ultimate union with the divine in the bridal chamber.

The connection between redemption and the bridal chamber highlights the Valentinian view of salvation as a mystical, intimate experience. The bridal chamber represents the union of the soul with the divine, a state of perfect spiritual fulfillment. It is within this sacred space that the believer fully experiences the fruits of redemption—purification, enlightenment, and union with the divine. Through the rituals of baptism, chrism, and redemption, the believer is gradually prepared for this ultimate spiritual goal, moving from one stage of transformation to the next.

Ultimately, the ritual of redemption in the Gospel of Philip is not just about the individual’s personal salvation but about the believer’s participation in a greater spiritual narrative. Through the acted parables of baptism, chrism, eucharist, redemption, and the bridal chamber, the Valentinian Christian is initiated into a process of spiritual ascent, culminating in union with the divine. Redemption, as portrayed in the Gospel of Philip, is both a personal and cosmic event, a key step in the believer’s journey toward spiritual perfection and divine communion.

**The Use of the Divine Name in the Redemption Ritual**  

In early Christian mystical traditions, including the Valentinian branch, the use of the divine Name plays a critical role in the process of redemption. The Gospel of Philip, as well as other Gnostic texts, highlights the power of divine names in the context of sacred rituals, particularly in their ability to align the initiate with the divine essence and facilitate spiritual liberation. This connection between the divine Name and the redemption ritual illustrates the transformative process by which the initiate is liberated from the material realm and united with the divine.

### **The Divine Name and its Power**  

In the Gospel of Philip and related Gnostic writings, the divine Name is a powerful symbol of God's essence and a key element in the ritual of redemption. Redemption, in this context, is not merely a symbolic or moral act but an actual participation in the divine nature through the invocation of sacred names. The Gospel of Philip makes clear that the act of baptism, in particular, involves receiving the reality of the divine Name. In the ritual, the initiate partakes in the essence of the Name, which is tied to the nature of God and the person of Christ.

The divine Name, often invoked during the ritual of anointing or baptism, serves as a means to effect spiritual redemption. This Name, as depicted in various Gnostic texts, holds an essential role in the transformation of the initiate. The anointing, in this sense, becomes a ritual means by which the initiate is not only physically consecrated but spiritually aligned with the divine through the reception of the sacred Name.

### **The Divine Name in the Gospel of Philip**  

The Gospel of Philip specifically connects the acquisition of the divine Name with the process of redemption. In the Valentinian understanding, Jesus' baptism at the Jordan River is a pivotal moment of receiving the divine Name, which establishes his identity as the Son of God and enables him to redeem humanity. The Gospel of Philip speaks about the reality of the Name being acquired in the anointing, which serves as a key element in the redemption of the individual.

This initiation, through the acquisition of the divine Name, is an essential step in the believer's journey toward spiritual redemption. The Name represents not only the identity of Christ but also the divine essence that flows through the cosmos and all creation. By receiving the Name, the initiate aligns with this divine essence, entering into a new relationship with the divine and participating in the redemptive work of Christ.

### **The Invocation of Sacred Names**  

The ritual of redemption also involves the recitation of sacred names such as *Yahweh*, *Eloah*, *Yahweh Elohim*, and *Yahweh Sabaoth*. These invocations, typically recited in Hebrew, are powerful affirmations of the initiate's alignment with the divine and their liberation from the constraints of the material world. Each of these names holds a specific significance in the mystical traditions of early Christianity, with each one representing a particular aspect of the divine or a stage in the initiate's spiritual journey.

The names *Yahweh* and *Eloah* are associated with God’s essential nature, while *Yahweh Elohim* and *Yahweh Sabaoth* invoke the divine presence in its fullness, suggesting a higher, more transcendent level of spiritual knowledge and participation. These sacred names, when invoked during the redemption ritual, serve to release the initiate from the “carnal mind,” allowing the soul to ascend toward the divine light.

In these names, the initiate is called to participate in the divine emanation, which is seen as the flow of divine light or wisdom that comes from the higher realms. The total number of letters in these sacred names—30—is significant in Valentinian and other Gnostic traditions. Each letter represents an emanation of the Æons, the divine principles that govern the universe, with the numbers aligning with the full flow of divine knowledge and power.

The number 30 is particularly important, symbolizing the full emanation of the divine across different levels of existence. The four letters of *Yahweh*, the four of *Eloah*, the ten of *Yahweh Elohim*, and the twelve of *Yahweh Sabaoth* add up to thirty, illustrating the complete flow of divine emanation. This number reflects the Valentinian cosmology, where the Æons—the divine principles—are thought to flow from the highest realm, creating and sustaining the spiritual and material worlds.

### **Liberation and Alignment with the Divine Christ**  

Through the invocation of these divine names and the reception of the divine essence through baptism and anointing, the initiate undergoes a spiritual transformation. The ritual acts to release the soul from its bondage to the material world, symbolized by the "carnal mind," and align the soul with the divine Christ. This process is understood as a liberation from ignorance and sin, bringing the initiate into a direct connection with the higher realms.

The divine Name, through its association with Christ, becomes a key means of spiritual redemption. Christ, having received the Name during his baptism, serves as the model for all believers. By receiving the Name in baptism, the initiate partakes in Christ’s own redemptive work, experiencing spiritual renewal and liberation from the constraints of the material world.

### **Conclusion**  

In the redemption ritual, the use of the divine Name is central to the transformative experience of the initiate. Through the invocation of sacred names such as *Yahweh*, *Eloah*, *Yahweh Elohim*, and *Yahweh Sabaoth*, the initiate is spiritually realigned with the divine, receiving the redemptive power of Christ. These rituals symbolize not just an external act but an inner spiritual transformation that brings the initiate closer to the divine light, freeing the soul from the "carnal mind" and aligning it with the higher realms. The divine Name thus serves as both the means and the symbol of redemption, linking the believer with the redemptive work of Christ and the cosmic flow of divine emanation.

The Lord [did] everything in a sacred secret: a baptism and a chrism and a eucharist and a redemption and a bridal chamber

From the Gospel of Philip we learn that the number of  Valentinian sacraments is five

they are a baptism and a chrism and a eucharist and a redemption and a bridal chamber

the fourth Sacrament is called redemption so what is redemption

first The English word "redemption" means 'repurchase' or 'buy back'. In the various Hebrew and Greek terms translated “ransom” and “redeem,” the inherent similarity lies in the idea of a price, or thing of value, given to effect the ransom, or redemption.

Jesus’s Names
The apostles who came before us used the names Isous nazraios messias, which means “Jesus the Nazorean, the Christ.” The last name is “Christ,” the first name is “Jesus,” the middle name is “the Nazarene.” Messias has two meanings, “Christ” and “measured.” In Hebrew “Jesus” means “redemption.” Nazara means “truth,” and so “the Nazarene” means “truth.” “Christ” has been “measured,” thus “the Nazarene” and “Jesus” have been measured out.

Jesus is the name of redemption, faith, Nazorean is the name of the Truth, the church, Christ is the name of the saints. But the saints must be sealed with the anointing spirit

Christ came to purchase some, to save some, to redeem some. He purchased strangers and made them his own,

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber.

there is an association in The Gospel of Philip between Valentinian sacraments and the Temple in Jerusalem. It says in 69.14-25, “Baptism is ‘the holy’ building. Redemption is ‘the holy of the holy.’ ‘The holy of the holies’ is the bridal chamber."

"Baptism entails resurrection and redemption, and redemption is in the bridal chamber."

Baptism includes the resurrection and the redemption; the redemption (takes place) in the bridal chamber. But the bridal chamber is in that which is superior

The verses that follow these references to the Temple associate baptism with resurrection and redemption, redemption with bridal chamber, and makes note that bridal chamber is superior.

Aside from this mysterious mention of baptism as redemption and redemption as bridal chamber the sacrament of redemption is not further discussed.

Clem. Alex. once refers to baptism as “the seal and the redemption” (Quis dives 49),

Redemption takes place in baptism as if by a chain reaction: by receiving the Saviour in the ritual, the baptismal candidate receives also the redemptive power that first descended on the Saviour himself at his own baptism.

Resurrection is associated with baptism in GPh: “Baptism entails resurrection and redemption, and redemption is in the bridal chamber.”50 It is specififically related to the anointing: “from chrism comes resurrection.”

Baptism and chrism refer to a initiation rite whereas the eucharist and redemption) would be Sacraments regularly celebrated by the believers

there are five Sacraments in Valentinian Christianity

The second baptism is the Sacrament of redemption

Theodotus: Excerpta ex Theodoto

22 And when the Apostle said, “Else what shall they do who are baptised for the dead?” . . . For, he says, the angels of whom we are portions were baptised for us. But we are dead, who are deadened by this existence, but the males are alive who did not participate in this existence.

“If the dead rise not why, then, are we baptised?” Therefore we are raised up “equal to angels,” and restored to unity with the males, member for member. Now they say “those who are baptised for us, the dead,” are the angels who are baptised for us, in order that when we, too, have the Name, we may not be hindered and kept back by the Limit and the Cross from entering the Pleroma. Wherefore, at the laying on of hands they say at the end, “for the angelic redemption” that is, for the one which the angels also have, in order that the person who has received the redemption may, be baptised in the same Name in which his angel had been baptised before him. Now the angels were baptised in the beginning, in the redemption of the Name which descended upon Jesus in the dove and redeemed him. And redemption was necessary even for Jesus, in order that, approaching through Wisdom, he might not be detained by the Notion of the Deficiency in which he was inserted, as Theodotus says.

Sacraments
The master [did] everything in a mystery: baptism, chrism, eucharist, redemption, and bridal chamber.

The Temple in Jerusalem

There were three structures for sacrifice in Jerusalem. One opened to the west and was called the holy place; a second opened to the south and was called the holy of the holy; the third opened to the east and was called the holy of holies, where only the high priest could enter. The holy place is baptism; the holy of the holy is redemption; the holy of holies is the bridal chamber. Baptism entails resurrection and redemption, and redemption is in the bridal chamber. The bridal chamber is within a realm superior to [what we belong to], and you cannot find anything [like it…. These] are the ones who worship [in spirit and in truth, for they do not worship] in Jerusalem. There are people in Jerusalem who [do worship] in Jerusalem, and they await [the mysteries] called [the holy] of holies, the curtain [of which] was torn. [Our] bridal chamber is the image [of the bridal chamber] [70] above. That is why its curtain was torn from top to bottom, for some people from below had to go up

Laughing

The master put it very well: “Some have gone into heaven’s kingdom laughing, and they have come out [laughing].”

Someone said, “[That is] a Christian.”
The person said [again, “That is the one who went] down into the water and came [up as master] of all. [Redemption is no] laughing matter, but [a person goes laughing into] heaven’s kingdom out of contempt for these rags. If the person despises [the body] and considers it a laughing matter, [the person will come out] laughing.”
So it is also [75] with bread, the cup, and oil, though there are mysteries higher than these.

Christ Came

Christ came [53] to purchase some, to save some, to redeem some. He purchased strangers and made them his own, and he brought back his own whom he had laid down of his own will as a deposit. Not only when he appeared did he lay the soul of his own will as a deposit, but from the beginning of the world he laid down the soul, for the proper moment, according to his will. Then he came forth to take it back, since it had been laid down as a deposit. It had fallen into the hands of robbers and had been stolen, but he saved it. And he redeemed the good in the world, and the bad.

"For the perfection is majestic. He is pure, immeasurable mind. He is an aeon-giving aeon. He is
life-giving life. He is a blessedness-giving blessed one. He is knowledge-giving knowledge. He is
goodness-giving goodness. He is mercy and redemption-giving mercy. He is grace-giving grace,
not because he possesses it, but because he gives the immeasurable, incomprehensible light.

“the redemption,” was highly important
in this branch of early Christianity. The ritual of redemption may be said to constitute, alongside protological theory and the doctrine about the incarnation of the Saviour, one of the three basic dimensions of Valentinianism as a religious system.

“But others reject all of this, and say that one ought not to perform the mystery of the ineffable
and invisible Power by means of visible and perishable created things, nor the inconceivable
and incorporeal by means of what is sensible and corporeal. Rather, the perfect redemption is
the very act of knowing the ineffable Greatness. For from ignorance derived deficiency and
passion, and through knowledge will the entire structure derived from ignorance be dissolved.
Therefore knowledge is the redemption of the inner man. And it is not corporeal, because the
body perishes, nor psychic, because the soul as well derives from deficiency and is (only) the
dwelling-place of the spirit. In fact, the inner, spiritual man is redeemed through knowledge,
and for them it suffices to have knowledge of all things: this is the true redemption” (Iren. Haer.
1.24.4).


Exc. 22.6 speaks about “the redemption of the Name that descended upon Jesus
in the dove and redeemed him.” This Name is also received by the initiates in
baptism. In Exc. it is identified with the “seal” and is received during water baptism,

Exc. 76:1: “Just as
the birth of the Saviour takes us away from birth and Fate, so also his baptism removes us from
the fire, and his passion from passion, so that we may follow him in all things”

GT refers to the Name of the Father being rceived by and resting upon the heads of the initiates (28:17–18, 38:28–30.36–38)
– here, anointing more likely is the specific ritual context.33 GPh speaks about acquiring
the reality of the Name in the anointing

It is this
divine Name that is received by Jesus at the Jordan,37 establishing his identity
with the Son and effecting redemption through him. Receiving the Name in
baptism therefore fundamentally means to partake in the divine essence contained
in the Name.

The Discerning Fisherman Gospel of Thomas Saying 8

Gospel of Thomas Saying 8 Then he says: "A man is like a skilled fisherman who cast his net into the sea. He brought it up out of the sea full of little fishes, and among them the skilled fisherman found one that was big and excellent. He threw all the little fishes back into the sea; without hesitating he chose the big fish. He who was ears to hear, let him hear!

Title: The Discerning Fisherman: Unveiling the Truth in the Gospel of Thomas

In the enigmatic sayings of the Gospel of Thomas, Saying 8 presents a profound allegory, likening a man to a skilled fisherman casting his net into the sea. This metaphorical tale delves into the discernment required to navigate the sea of life's teachings and ideologies, ultimately choosing the truth, represented by the big fish, over lesser doctrines symbolized by the small fish.

Drawing parallels to the preceding Saying 7, which speaks of the transformation of the beast into a human being, Saying 8 emphasizes the process of shedding attachments to lesser desires in pursuit of the higher truth. It posits that true fulfillment lies in aligning oneself with the inmost heart's desire, transcending base instincts and material desires for a higher spiritual calling. This echoes themes found throughout the Bible, such as in Matthew 6:33, where Jesus urges his followers to seek first the kingdom of God.

The internal conflict described in Saying 8 reflects the struggle between the bestial or lower aspects of the soul and the inward man, symbolizing the battle between fleshly desires and spiritual aspirations. This echoes the apostle Paul's writings in Romans 7:15-25, where he laments the conflict between his desire to do good and the inclination towards sin.

Central to the allegory is the image of the big fish, representing the truth that one must prioritize above all else. This truth, akin to the Keys of Knowledge or hidden teachings of the Messiah, must be embraced wholeheartedly, requiring the rejection of all lesser doctrines and distractions. This echoes Jesus' teachings in Matthew 16:24-26, where he calls his disciples to deny themselves and take up their crosses to follow him.

The concept of the big fish as the heavenly man and the Christ-self aligns with Christian theology, emphasizing the importance of embodying Christ's teachings and character. Just as the fish is a symbol of Christ in Greek (Ichthus), believers are called to put on Christ, as articulated in Romans 13:14.

Expanding on the metaphor, the sea represents the diversity of human thought and belief systems, mirroring the multitude of tribes, tongues, peoples, and nations. The act of casting the net into the sea symbolizes the search for truth amidst the myriad ideologies of the world, reminiscent of Jesus' parables about the kingdom of heaven being like a net cast into the sea (Matthew 13:47).

The discerning fisherman, equipped with a discerning spirit, sifts through the sea of teachings, distinguishing between the small fish of lesser doctrines and the large fish of profound truth. This calls to mind the Bereans in Acts 17:11, who examined the Scriptures daily to discern the truth of Paul's teachings.

Ultimately, Saying 8 challenges individuals to heed the call to discernment, to listen with ears attuned to both the inward and outward teachings of truth. It underscores the importance of prioritizing the truth of Christ above all else, echoing Jesus' words in John 14:6, where he declares himself to be the way, the truth, and the life.

In conclusion, the Gospel of Thomas' Saying 8 offers a compelling allegory that invites contemplation on the pursuit of truth and the discernment required to navigate life's complexities. Rooted in biblical themes and teachings, it urges individuals to prioritize the truth of Christ above all else, guiding them on a path of spiritual enlightenment and fulfillment.

The man is the one who has consumed the lion transforming the beast into a human being. Such a person has let go the attachment to all lesser and petty desires in order to fulfill the inmost heart’s desire the higher desire, all desire energy drawn inward and upward into one holy desire passion for the Beloved. The difficulty and the internal conflict you experience in the form of desire and fear reflects the opposition between the bestial part of the soul or the female part of the soul and the inward man the male part of the soul. All sorrow and suffering comes from ignorance. In ignorance one cannot discern between lesser desires and the greater desire. Add more…..the power of ignorance dissolves along with the internal conflict

The great fish is a symbol of the truth already out there in the world when we find it we have to put it first in our lives to follow Jesus and give exclusive allegiance to him as God’s Messiah.
The big fish is the heavenly man and the Christ-self you must put on. It is Jesus Christ the son of God the saviour you must put on both morally and corporeal. And fish is a symbol of Christ Jesus: Greek: Ichthus Jesus Christ, son of God, saviour.

Some also think that man corresponds to the Kingdom and the fisherman to the net in Matthew. Alternatively, the man is the son of man who is like a wise fisherman the net into the sea is the harvest at the end of the age the great fish is the body of Christ the little ones are those who will be rejected.

8)# And He said, "The Kingdom is like a wise fisherman [one who seeks the truth prudently] who cast his net [neural net – used to sift through the water (thoughts and ideas of mankind by word or written)] into the sea [tribes, tongues, peoples and nations] and drew it up from the sea full of small fish [the works and teachings of men (in the lower/outward {fleshly} forms) who are without the life in them - i.e. from the numerous Judean and Christo-pagan denominations]. Among them the wise fisherman [one with a discerning spirit] found a fine large fish [the Keys of Knowledge (true hidden teachings) of Messiah]. He threw all the small fish back into the sea [discounted all of the religions of the world] and chose the large fish without difficulty [he recognized immediately that this truth was a prize worth keeping and the rest had to be discarded for their lack - this is "Christ in you the hope of glory"]. Whoever has ears [two ears so as to hear both upper/inward and lower/outward teachings - see V.33] to hear, let him hear [what the spirit is telling him]."

the Parable of the Rich Fool gospel of thomas saying 63

Saying 63

(63) Jesus said: There was a rich man who had many possessions. He said: I will use my possessions to sow and reap and plant, to fill my barns with fruit, that I may have need of nothing. Those were his thoughts in his heart; and in that night he died. He who has ears, let him hear.


Title: The Parable of the Rich Fool: Seeking True Wealth


In the Gospel of Luke, Jesus shares a poignant parable, the Parable of the Rich Fool, to impart a profound lesson about the pursuit of wealth and the priorities of the heart. Through the rich man's folly and eventual demise, Jesus warns against the perils of materialism and the importance of spiritual wealth.


The parable begins with the portrayal of a wealthy man, abundantly blessed with possessions. He contemplates his wealth and devises a plan to expand it further, focusing solely on worldly gains. "I shall put my money to use," he declares, intending to sow, reap, and fill his storehouses with material abundance. His aspirations are clear: to accumulate wealth and live a life of comfort and indulgence.


Yet, amidst his ambitious schemes, the rich man overlooks a crucial aspect—his spiritual well-being. He neglects the cultivation of virtues such as humility, generosity, and compassion. His heart is consumed by greed, blinded to the true riches that transcend earthly treasures. Jesus cautions against such shortsightedness, urging listeners to heed the deeper truths embedded within the parable.


Throughout the Scriptures, the theme of spiritual wealth resonates profoundly. In Matthew 6:19-21, Jesus advises, "Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also." This passage underscores the impermanence of earthly wealth and emphasizes the eternal significance of treasures stored in heaven.


Moreover, the parable underscores the fleeting nature of life and the uncertainty of earthly existence. The rich man's sudden demise serves as a sobering reminder of life's brevity and the unpredictability of death. Ecclesiastes 8:8 poignantly states, "No man has power over the wind to contain it; so no one has power over the day of his death." It underscores the inevitability of mortality and the importance of living with purpose and mindfulness of eternity.


The parable's moral extends beyond mere financial prudence; it speaks to the essence of human existence. It challenges individuals to evaluate their priorities and invest in pursuits that yield lasting significance. As Jesus concludes the parable, he admonishes, "Let him who has ears hear." It serves as a call to discernment, urging listeners to grasp the deeper truths concealed within the narrative.




Jesus encourages his followers to prioritize the accumulation of spiritual treasures, which are imperishable and eternal. He emphasizes the importance of seeking righteousness and cultivating a relationship with God, rather than pursuing material wealth for selfish gain.

Moreover, Jesus warns against the dangers of greed and selfishness, which blind individuals to the true purpose of life. He echoes the sentiments expressed in 1 Timothy 6:9-10: "But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs."


In essence, the Parable of the Rich Fool serves as a poignant admonition against the allure of materialism and the dangers of misplaced priorities. It invites reflection on the true essence of wealth and the eternal values that endure beyond the temporal realm. As Proverbs 23:4-5 wisely advises, "Do not wear yourself out to get rich; do not trust your own cleverness. Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle."


Therefore, let us heed the wisdom imparted by Jesus' timeless parable, embracing spiritual wealth and investing in treasures that transcend the confines of this world. Let our hearts be enriched by faith, love, and righteousness, for therein lies true abundance and fulfillment.
Here Jesus is speaking about those not worthy of his teachings. He tells the hearer that they do not want to be like the foolish man who worked so hard for his own personal gain while neglecting his true spiritual needs. But that same night he died his soul was required of him that is taken from him we must not lay up treasure for ourselves but we must be rich toward God, for God has chosen the poor of this world.
One does not know the hour of one’s death. Life is short and it is best to make the most of it. If your labour was only for vain and empty things, than vanity and emptiness and poverty will be yours. If on the other hand, that later was for things good and noble in God’s sight and you are filled with the spirit-word. Fill your storehouse with God produce and treasures now before you die or it will be too late.




63)# Jesus said, "There was a rich man who had much money [the Keys of Knowledge - true wealth]. He said, 'I shall put my money to use [by hiding the Keys ("burying the truth in the ground") and replacing them with my own teaching so I can profit from it] so that I [in my prideful, covetness and greedy heart] may sow [the lie], reap [material benefits (the fruit of the world)], plant [grow more false churches in more cities], and fill my storehouse [keep everything for himself] with produce [the fruits of his own works], with the result that I [being a believer without faith who would take the Kingdom by force] shall lack nothing [in the world]. Such were his intentions [which were found to be evil indeed], but that same night [while he continued in his dark depraved mind in blasphemy of the holy spirit] he died [gave up the spirit and lost his soul - suffered the second death]. Let him who has [spiritual] ears hear."

The Exegesis on the Soul an allegory of the Church

The Exegesis on the Soul 

an allegory of the history of Israel

 In this text, the female personification of the soul resembles the passion of Sophia, which is a theme pervasively found in Gnostic cosmology. 

The text quotes copiously from the Old Testament prophets, from the New Testament gospels, and from the epistles of Paul. Curiously, the text also quotes from Homer's Odyssey. These quotes indicate that the author viewed Greek legend and mythology as a type of scripture, just as the author also viewed large portions of the Old and New Testaments as scripture.

 Its purpose is to teach that the soul is a woman which fell from perfection into prostitution, and that the Father will elevate her again to her original perfect state.  

This personification of the soul is an allegorical interpretation of the falling away of Israel into sin and is compare to the fall of Sophia or Solomon who is wisdom personified 

The story of the fall of the soul begins at the start of the text but at the end of the book the meaning is given 

Our repentance

Certainly Israel would not have been visited in the first place to be brought out of the land of Egypt, out of the house of bondage, if it had not groaned to God and wept for the oppression of its labours. 

Again it is written in the Psalms (6:6-9),  

6 I have grown weary with my sighing; All night long I make my bed swim; With my tears I make my own bed overflow.

 7 From vexation my eye has become weak, It has grown old because of all those showing hostility to me.

 8 Get away from me, all YOU practicers of what is hurtful, For Jehovah will certainly hear the sound of my weeping.  

9 Jehovah will indeed hear my request for favor; Jehovah himself will accept my own prayer.

If we repent, truly God will listen us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! 

Our repentance

Certainly Israel would not have been visited in the first place [here at the end of the text instead of speaking about the soul the writer speaks about the nation of Israel instead this is show that the soul is used has an allegory for the sons of Israel], to be brought out of the land of Egypt, out of the house of bondage, if it had not groaned to God and wept for the oppression of its labours. 

Again it is written in the Psalms (6:6-9),  

6 I have grown weary with my sighing; All night long I make my bed swim; With my tears I make my own bed overflow.

 7 From vexation my eye has become weak, It has grown old because of all those showing hostility to me.

 8 Get away from me, all YOU practicers of what is hurtful, For Jehovah will certainly hear the sound of my weeping.  

9 Jehovah will indeed hear my request for favor; Jehovah himself will accept my own prayer.

If we reform, [we like Israel need to ask for forgieness] truly God will listen us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! 

Thus these words here at the end confirm my understanding that the soul here is allegorical of the fall of Israel and are own repentance 

Wise men of old gave the soul a feminine name. [the soul in Hebrew, Coptic, and Greek is a feminine noun, here it is used as an allegory for Israel both the natural seed of Israel and the Israel of God the spiritual Israel. The word woman is sometimes used in the Bible to refer to a weak and helpless man (Is.:3:12; 19:16). ] Indeed she is female in her nature as well. She even has her womb. [ Even men can give birth Psalm 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood. the natural Israel gave brith to the Saviour and thus the spiritual Israel being the Jerusalem above the mother of us all]

As long as she was alone with the father, she was virgin and in form androgynous. [androgynous being both male and female in that she is the wife of God and she is always called the sons of Israel] But when she fell down [If a fall from heaven to earth is understood figuratively rather than literally, as representing a fall from authority (as Is. 14:12; Jer. 51:53; Lam. 2:1; Matt. 11:23), much more sense can be made of all this] into a body [that is a body of sin, now the Greek word for body Strong’s 4983 can be translated slave and in the AVKJ bible it is translated slave some 146 times and the word body is used of a (large or small) number of men closely united into one society, or family as it were; a social, ethical, mystical body i.e. the church, and also that which casts a shadow as distinguished from the shadow itself and thus a shadow of the truth. so we could translate this however when shell descend from her higher place to a lower she became a "slave" or "servant" to sin or a house of sin] and came to this life [being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: Ephesians 4:18 know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God James 4:4],   then she fell into the hands of many robbers [Isa 42:22  But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore.]. And these shameless men [Reabome, Ahab, Jezebel] passed her from one to another and they violated her. [in setting up the revival baal-worship] Some raped her, [in killing the true prophetess of god and the exiles] while seduced her with gifts. In short, they defiled her, and she lost her virginity. Israel “kept building for themselves high places and sacred pillars and sacred poles upon every high hill and under every luxuriant tree. And even the male temple prostitute [New World Translation Reference Bible, footnote, “effeminate men”] proved to be in the land. They acted according to all the detestable things of the nations whom Jehovah had driven out from before the sons of Israel. 

 

And in her body [as a slave to the house of sin ] she prostituted herself [here the soul or body of Israel is likened to an adulterous wife who prostituted herself ] and gave herself to one and all, considering each one she was about to embrace to be her husband. [Here the soul is guilty of spiritual adultery which is  unfaithfulness to Jehovah on the part of those who are joined to him in a covenant. Natural Israel in the Law covenant was, therefore, guilty of spiritual adultery because of false religious practices, some of which included sex-worship rites and disregard for the seventh commandment. (Jer 3:8, 9; 5:7, 8; 9:2; 13:27; 23:10; Ho 7:4) For similar reasons Jesus denounced as adulterous the generation of Jews in his day. (Mt 12:39; Mr 8:38) Likewise today, if Christians who are dedicated to Jehovah and who are in the new covenant defile themselves with the present age (aeon), they commit spiritual adultery.—Jas 4:4.] When she had given herself to shameless, unfaithful adulterers, [The Assyrians, the Egyptians and the Babylon . Frequent condemnation was made of the reliance placed upon such pagan nations by apostate Israel and Judah, like “a simpleminded dove without heart.” (Jer 2:18, 36; La 5:6; Eze 16:26, 28; 23:5-12; Ho 7:11) The disastrous results of such a course were vividly described. (Eze 23:22-27 ] 

Jer 23:10  For the land is full of adulterers forsakes of God, Israel‘s true Husband; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right.] so that they might make use of her, then she sighed deeply and repented. But even when she turns her face from those adulterers, she runs to others and they compel her to live with them and render service to them upon their bed, as if they were her masters. [The Assyrians, the Egyptians and the Babylon . Frequent condemnation was made of the reliance placed upon such pagan nations by apostate Israel and Judah, often vacillating between Egypt and Assyria, like “a simpleminded dove without heart.” (Jer 2:18, 36; La 5:6; Eze 16:26, 28; 23:5-12; Ho 7:11) The disastrous results of such a course were vividly described. (Eze 23:22-27 ] Out of shame she no longer dares to leave them, whereas they deceive her for a long time, pretending to be faithful, true husbands, as if they greatly respected her. And after all this they abandon her and go. 

She then becomes a poor desolate widow, without help; not even a measure of food was left her from the time of her affliction. For from them she gained nothing except the defilements they gave her while they had sexual intercourse with her. And her offspring by the adulterers are dumb, blind and sickly. They are feebleminded. 

But when the father who is above visits her and looks down upon her and sees her sighing - with her sufferings and disgrace - and repenting of the prostitution in which she engaged, and when she begins to call upon his name so that he might help her, and she sighed with all her heart, saying "Save me, my father, for behold I will render an account to thee, for I abandoned my house and fled from my maiden`s quarters. Restore me to thyself again." When he sees her in such a state, then he will count her worthy of his mercy upon her, for many are the afflictions that have come upon her because she abandoned her house. 

On the prostitution of the soul

Now concerning the prostitution on the soul, the Holy Spirit prophesies in many places. For he said in the prophet Jeremiah (3:1-4), 

If the husband divorces his wife and she goes and takes another man, can she return to him after that? Has not that woman utterly defiled herself? "And you prostituted yourself to many shepherds and you returned to me!" said the lord. "Take an honest look and see where you prostituted yourself. Were you not sitting in the streets defiling the land with your acts of prostitution and your vices? And you took many shepherds for a stumbling block for yourself. You became shameless with everyone. You did not call on me as kinsman or as father or author of your virginity". Judah had had many lovers, yet the Lord still invites her to return.

Again it is written in the prophet Hosea (2:2-7), 

Come, go to law with your mother, for she is not to be a wife to me nor I a husband to her. I shall remove her prostitution from my presence, and I shall remove her adultery from between her breasts. I shall make her naked The punishment of an adulterer: to be stripped naked, and stoned (Eze 16:37-40). as on the day she was born, and I shall make her desolate like a land without water, She attributes her prosperity to her own efforts, and to her lovers among the aliens (cp Jer 44:17,18). and I shall make her longingly childless. I shall show her children no pity, for they are children of prostitution, since their mother prostituted herself and put her children to shame. For she said, "I shall prostitute myself to my lovers. It was they who gave me my bread and my water and my garments and my clothes and my wine and my oil and everything I needed." Therefore behold I shall shut them up so that she shall not be able to run after her adulterers. And when she seeks them and does not find them, she will say, 'I shall return to my former husband, in those days I was better off than now." 

Again he said in Ezekiel (16:23-26), 

It came to pass after much depravity, said the lord, you built yourself a brothel and you made yourself a beautiful place in the streets. And you built yourself brothels on every lane, and you wasted your beauty, and you spread your legs in every alley, and you multiplied your acts of prostitution. You prostituted yourself to the sons of Egypt, those who are your neighbors, men great of flesh. 

But what does "the sons of Egypt, men great of flesh" mean, if not the domain of the flesh and the perceptible realm and the affairs of the earth, [the presnt age of the flesh and its lust thereof and the things in the world which defile the soul in this order of things] by which the soul has become defiled here, receiving bread from them, as well as wine, oil, clothing, and the other external nonsense surrounding the body - the things she thinks she needs. 

But as to this prostitution, the apostles of the savior commanded (Acts 15:20, 29; 21:25; 1Th 4:3; 1 Co 6:18; 2 Co 7:1): "Guard yourselves against it, purify yourselves from it," speaking not just of the prostitution of the body but especially that of the soul. For this reason the apostles write to the churches of God, that such prostitution might not occur among us. 

Yet the greatest struggle has to do with the prostitution of the soul. From it arises the prostitution of the body as well. Therefore Paul, writing to the Corinthians (1Co 5:9-10), said, "I wrote you in the letter, 'Do not associate with prostitutes,' not at all (meaning) the prostitutes of this world or the greedy or the thieves or the idolaters, since then you would have to go out from the world." - here it is speaking spiritually - "For our struggle is not against flesh and blood - as he said (Ep 6:12) - but against the world rulers of this darkness and the spirits of wickedness." 

Restoration of the soul

As long as the soul keeps running about everywhere copulating with whomever she meets and defiling herself, she exists suffering her just deserts. But when she perceives the straits she is in and weeps before the father and repents, then the father will have mercy on her and he will make her womb turn from the outside back to the inside, so that the soul will regain her proper character. For it is not so with a woman. For the womb of the body is inside the body like the other internal organs, but the womb of the soul is turned to the outside like the male genitalia which is external. 

Philo: Now the female offspring of the soul are wickedness and passion, by which we are made effeminate in every one of our pursuits; but a healthy state of the passions and virtue is male, by which we are excited and invigorated.

Philo: But the passions are female by nature, and we must study to quit them, showing our preference for the masculine characters of the good dispositions.  

James 3:15 Rotherham’s Emphasized Bible: this wisdom is not one from above coming down, but is earthly born of the soul demoniacal” 

therefore it is within our souls that we give birth to desire, sin, and death.

James: 1 : 13-15 Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man: But every man is tempted, when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death. 

SIN... GIVES BIRTH TO DEATH: 1Co 5:54-56; Rom 5:12; 1Jo 2:16,17.

Psalms: 7:14 Look! There is one that is pregnant with what is hurtful, And he has conceived trouble and is bound to give birth to falsehood.. 

The psalmist metaphorically pictures the typical sinner as a pregnant woman, who is ready to give birth to wicked, destructive schemes and actions.

Job 15:35 They conceive mischief and bring forth vanity, and their belly prepareth deceit. 

The wicked's iniquity is as his children: he nourishes them, and at last they turn on him.

The language of child-bearing in connection with lust and sin is echoed by James (Jam 1:13-15). So wicked men bring forth "children" (that is sin) after their own "likeness" (Gal 5:19-21; Rom 1:29-31; 1Co 6:9,10), and are thus known by their "fruits" (Mat 7:16,20). The melancholy litany of birth, procreation, and death in Gen 5 ("and then he died") is the result of Adam's "likeness" being distorted, in his descendants, into the likeness of the serpent.

So when the womb of the soul, by the will of the father, turns itself inward, it is baptized and is immediately cleansed of the external pollution which was pressed upon it, just as garments, when dirty, are put into the water and turned about until their dirt is removed and they become clean. And so the cleansing of the soul is to regain the newness of her former nature and to turn herself back again. That is her baptism. 

Then she will begin to rage at herself like a woman in labor, who writhes and rages in the hour of delivery. But since she is female, by herself she is powerless to beget a child. [After the Exile the retruning Jews were like a woman trying to give brith ] From heaven the father sent her her man, who is her brother, the firstborn. Then the bridegroom came down to the bride. She gave up her former prostitution and cleansed herself of the pollutions of the adulterers, and she was renewed so as to be a bride. She cleansed herself in the bridal chamber; she filled it with perfume; she sat in it waiting for the true bridegroom. No longer does she run about the market place, copulating with whomever she desires, but she continued to wait for him - (saying) "When will he come?" - and to fear him, for she did not know what he looked like: she no longer remembers since the time she fell from her father's house. But by the will of the father <...> And she dreamed of him like a woman in love with a man. 

Marriage of the soul to her beloved

But then the bridegroom, according to the father's will, came down to her into the bridal chamber, which was prepared. And he decorated the bridal chamber. 

For since that marriage is not like the carnal marriage, those who are to have intercourse with one another will be satisfied with that intercourse. And as if it were a burden, they leave behind them the annoyance of physical desire and they turn their faces from each other. But this marriage [...]. But once they unite with one another, they become a single life. Wherefore the prophet said (Gn 2:24) concerning the first man and the first woman, "They will become a single flesh." For they were originally joined one to another when they were with the father before the woman led astray the man, who is her brother. This marriage has brought them back together again and the soul has been joined to her true love, her real master, as it is written (cf. Gn 3:16; 1 Co 11;1; Ep 5:23), "For the master of the woman is her husband." [After God told the serpent, He would provide a Redeemer who would bruise its head and release man from its power (sin). sentence was than pronounced upon the woman: Gen 3:16 And to the woman he said, I will greatly multiply thy pains and thy groanings; in pain thou shall bring forth children, and thy desire shall be to thy husband, and he shall rule over thee. Your desire... to Your husband: Woman's desire to man, Christ: Song 2:16; 6:3. Man's pre-eminence over his wife: Eph 5:22-24. "Desire" is "teshuwqah", found in the OT only here and in Gen 3:16; 4:7; Song 7:10. Eve’s desire was for what she had lost, but hoped to regain it through him. This expresses a desire to return, a desire for oneness, a desire that the individual will (even HIS will!) should be subordinated to the needs of the unit which is the couple: "And the two will become one flesh" (Eph 5:31; cp Jn 17:21; Act 4:32; 27:23; 1Co 6:19,20). Instead "teshuwqah" some read "teshuwbah" return. Thus the Concordant translation renders: “By your husband is your restoration and he shall rule over you”. the LXX and the Syriac also render it as “return.” all these meanings are most significant. Eve was reminded that her restoration, return, was subject to her husband, and that he must exercise the rule over her. Eve, however, was typical of the bride of Christ, and these words spoken to her have an added significance when related to the bride. The restoration of the bride is subject to her husband (Christ), and he must bear rule over her, if she would attain unto it. 

What is the restoration? 

That unity for which Christ prayed the Father when he declared: John: 17:20,21 Neither pray I for these alone, but for them also which shall believe on me through their word; That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me. 

This expresses the complete union of marriage; that oneness that shall only be experienced when the marriage of the lamb hath come. For the moment, the bride is espoused as a “chaste virgin” to Christ, and in this relationship, there is partial restoration. Thus, Paul wrote: Galatians: 3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. Paul taught that in Christ there is a restoration of oneness. We experience that initially at baptism, for no matter of which sex we might be, we are than made personally responsible to Christ. But the “oneness” there indicated, is but a token of the complete restoration in the future, when Christ’s prayer will be fulfilled, and when, taking her to himself in the bridal chamber, he will acknowledge that they are “one flesh” (Eph 5:31). Meanwhile, the second Eve remains in subjection to her husband (1Tim 2:11-12 Eph 5:22 Col 3:18) ]

Then gradually she recognized him, and she rejoiced once more, weeping before him as she remembered the disgrace of her former widowhood. And she adorned herself still more so that he might be pleased to stay with her. 

And the prophet said in the Psalms (Ps 45:10-11): "Hear, my daughter, and see and incline your ear and forget your people and your father's house, for the king has desired your beauty, for he is your lord." 

For he requires her to turn her face from her people and the multitude of her adulterers, in whose midst she once was, to devote herself only to her king, her real lord, and to forget the house of the earthly father, with whom things went badly for her, but to remember her father who is in heaven. Thus also it was said (Gn 12:1) to Abraham: "Come out from your country and your kinsfolk and from your father`s house" 

Rebirth of the soul

Thus when the soul had adorned herself again in her beauty [...] enjoyed her beloved, and he also loved her. And when she had intercourse with him, she got from him the seed that is the life-giving spirit, so that by him she bears good children and rears them. For this is the great, perfect marvel of birth. And so this marriage is made perfect by the will of the father. 

Now it is fitting that the soul regenerates herself and become again as she formerly was. The soul then moves of her own accord. And she received the divine nature from the father for her rejuvenation, so that she might be restored to the place where originally she had been. This is the resurrection that is from the dead. This is the ransom from captivity. This is the upward journey of ascent to heaven. This is the way of ascent to the father. Therefore the prophet said (Ps 103:1-5): 

"Praise the lord, O my soul, and, all that is within me, (praise) his holy name. My soul, praise God, who forgave all your sins, who healed all your sicknesses, who ransomed your life from death, who crowned you with mercy, who satisfies your longing with good things. Your youth will be renewed like an eagle's." 

Then when she becomes young again, she will ascend, praising the father and her brother, by whom she was rescued. Thus it is by being born again that the soul will be saved. And this is due not to rote phrases or to professional skills or to book learning. Rather it is the grace of the [...], it is the gift of the [...]. For such is this heavenly thing. Therefore the savior cries out (Jn 6:44), "No one can come to me unless my Father draws him and brings him to me; and I myself will raise him up on the last day." 

It is therefore fitting to pray to the father and to call on him with all our soul - not externally with the lips, but with the spirit, which is inward, which came forth from the depth - sighing; repenting for the life we lived; confessing our sins; perceiving the empty deception we were in, and the empty zeal; weeping over how we were in darkness and in the wave; mourning for ourselves, that he might have pity on us; hating ourselves for how we are now. 

Again the savior said (cf Mt 5:4, Lk 6:12): "Blessed are those who mourn, for it is they who will be pitied; blessed, those who are hungry, for it is they who will be filled." 

Again he said (cf. Lk 14:26), "If one does not hate his soul he cannot follow me." For the beginning of salvation is repentance. Therefore (cf. Acts 13:24), "Before Christ`s appearance came John, preaching the baptism of repentance." 

And repentance takes place in distress and grief. But the father is good and loves humanity, and he hears the soul that calls upon him and sends it the light of salvation. Therefore he said through the spirit to the prophet (cf. 1 Cl 8:3), "Say to the children of my people, 'If your sins extend from earth to heaven, and if they become red like scarlet and blacker than sackcloth, and if you return to me with all your soul and say to me 'my Father!', I will heed you as a holy people.'" 

Again another place (Is 30:15), "Thus says the lord, the holy one of Israel: "If you return and sigh, then you will be saved and will know where you were when you trusted in what is empty." 

Again he said in another place (Is 30:19-20), "Jerusalem wept much, saying, 'Have pity on me.' He will have pity on the sound of your weeping. And when he saw, he heeded you. And the lord will give you bread of affliction and water of oppression. From now on, those who deceive will not approach you again. Your eyes will see those who are deceiving you." 

praying with all our 

Therefore it is fitting to pray to God night and day, spreading out our hands towards him as do people sailing in the middle of the sea: they pray to God with all their heart without hypocrisy. For those who pray hypocritically deceive only themselves. Indeed, it is in order that he might know who is worthy of salvation that God examines the inward parts and searches the bottom of the heart. For no one is worthy of salvation who still loves the place of deception. 

Therefore it is written in the poet (Homer, Odyssey 1.48-1.59), "Odysseus sat on the island weeping and grieving and turning his face from the words of Calypso and from her tricks, longing to see his village and smoke coming forth from it. And had he not received help from heaven, he would not have been able to return to his village." 

Again Helen <...> saying (Odyssey 4.260-261), "My heart turned itself from me. It is to my house that I want to return." 

For she sighed, saying (Odyssey 4.261-4.264), "It is Aphrodite who deceived me and brought me out of my village. My only daughter I left behind me, and my good, understanding, handsome husband." 

For when the soul leaves her perfect husband because of the treachery of Aphrodite, who exists here in the act of begetting, then she will suffer harm. But if she sighs and repents, she will be restored to her house. 

Our repentance

Certainly Israel would not have been visited in the first place [here at the end of the text instead of speaking about the soul the writer speaks about the nation of Israel instead this is show that the soul is used has an allegory for the sons of Israel], to be brought out of the land of Egypt, out of the house of bondage, if it had not groaned to God and wept for the oppression of its labours. 

Again it is written in the Psalms (6:6-9),  

6 I have grown weary with my sighing; All night long I make my bed swim; With my tears I make my own bed overflow.

 7 From vexation my eye has become weak, It has grown old because of all those showing hostility to me.

 8 Get away from me, all YOU practicers of what is hurtful, For Jehovah will certainly hear the sound of my weeping.  

9 Jehovah will indeed hear my request for favor; Jehovah himself will accept my own prayer.

If we repent, truly God will listen us, he who is long suffering and abundantly merciful, to whom is the glory for ever and ever. Amen! 

Thus these words here at the end confirm my understanding that the soul here is allegorical of the fall of Isreal and are own repentance