Text, explanations

= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).

[ (Foreword) - (2) ] - a block about discovering the meaning of Jesus' sayings.

- "Hidden" - not hidden from someone by someone, but having a meaning that is discovered only after the application of efforts (after using the keys to open).
- "Who lives" - in all fragments where these words is present, they mean "lives now", and not "while lives" or "began to live". Just like here, sayings are built that speak about a father who lives, who is "in you". Therefore, all opinions that Thomas writes about the "resurrected" Jesus, or vice versa about the "not yet dead", do not matter. Jesus is the light of self-awareness from whom all come forth and whom all reaches (77).

= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).

‖ (43), (108) - "Who are you to pronounce these to us? In those that I pronounce to you."; "The one who drinks from my mouth will become (to exist) with my method."

- "And he said" - the twin said, that is, Jesus or Thomas, it doesn't matter (see previous). Jesus lives → sayings → discovering the meaning of sayings → will not taste death. That is, in the sayings is the restoration of the "survivability" of a man by discovering Jesus in himself, by discovering himself as understanding the meaning of these sayings, himself as the twin of Jesus.
- "Discovers" - in the original, not the word "finds", which is in the next fragment, but a word that has a shade of unexpected discovery.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (92), (94) - seek and find.
[ (Foreword) - (2) ] - a block about discovering the meaning of Jesus' sayings.

- "Seeks" - Jesus is not saying about a visual search, and not about the search for some abstract truth, but about the search by asking specific questions to these specific sayings.
- "He will awaken": in the original "suddenly gets worried, interrupts the previous state, is disturbed”, that is, will awaken from the calmly ordinary.
- "Amazed" - see also (29).
- Similar dynamic in (107): "He looked for this one until he discovered it."
- "And he will reign over the all" - so immediately, at the very beginning of the document, the understanding of "royalty" is set: this is not a territory, not space, not a posthumous state, but an inner strength, the activity of a living man (see also the next fragment).

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Poverty»: (3), (29). Poverty is the opposite of wealth and royalty. (In (54) "poor" is the same, just the fragment is turned upside down.)
= "Very your": (3), (23), (70), (88). ⲧⲏⲛⲉ. This word everywhere without articles. As an option: "the most inherent in you", "only yours".

‖ (20), (54), (113) - "...and it (the grain) becomes shelter of birds of the sky"; royalty is not from heavens; not from this side and not from that side.
‖ (89) - "Why do you wash the outer side of the cup?"
‖ (26) - "When you throw the beam out of your eye, then you will be able to see to throw the speck out of your brother's eye."
‖ (5) - "Recognize the one who is before your face..."
‖ (49) - "You will discover the royalty: you are from it. Again you will go thither."
‖ (3), (11), (37), (50), (111) - "you are the sons of the father who lives", "you made from it the one who lives", "you will see the son of the one who lives", "we are the select of the father who lives", "the one who lives from the one who lives", et al.
‖ (67) - "...if he loses himself, he loses the all place."

- "Those who lead you" - teachers, doctrines, writings, etc. "If they pronounce this to you: ..." can be replaced with "If you hear (read) that ..."
"...Then they* will recognize** the very your, and you will understand that you are the sons of the father...": "they" ⲥⲉ - seekers (2) - disciples - sons (50).
* In this translation, instead of using the passive voice, almost everywhere (except (44),(69)) the original form with "they" is preserved. This is done so that, firstly, originality is not lost, and secondly, so that the active element is not blurred or distorted. For example, if you use the passive voice in (41), then instead of "they will give (to him)" it will be translated "it will be given (to him)". But by whom it will be given? This is how part of the meaning is cut off, after all, the fragment is about the understanding of knowledge-records, which (understanding) is not taken from nowhere, but is given (or taken away) by seeds-occasions (9).
** There is a significant difference in the Coptic text between ⲥⲟⲩⲱⲛ "to recognize" (usually translated "to know") and ⲥⲟⲟⲩⲛ "to know". In the first case, it refers to the direct recognition of someone or something. In the second - about the knowledge of some information about someone or something.
- "...Then you exist in poverty and you are the poverty": poverty is the opposite of royalty. See also (67): "...he loses the all place."
- "When you recognize you ... you are the sons of the father" - "to hear the directive of the father" (79) - "to perform the wish of my father" (99) - to see the father in yourself (15).
Sons = disciples. The disciple is the one who "discovers the meaning of these sayings", who "seeks", etc. In this system, disciples must be without a teacher (without "the senior" (12)). The teacher is each to himself, that is, the teacher is the light of self-awareness, sowing seeds-occasions. A man teaches himself through the seeds-occasions that the light of self-awareness (which is in him) sows.

= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (22), (37) - a little child - the primacy of one model - the model of the light of self-awareness as the father.
‖ (18) - "In the place where the initial is...", "A proper is the one who will establish a footing for himself in the initial, and he will recognize the last..."

- In those fragments that talk about "strong point", there is the word ⲧⲟⲡⲟⲥ. "Place" is conveyed by another word: ⲙⲁ.
- You need to ask the child on the seventh day, because on the eighth day he will be circumcised, and he will begin to be influenced by conventional models. But until the seventh day, only one model guides him: the model of the light of self-awareness as the father.
On the seventh day, a man has the greatest amount of pure experience, that is, experience that has not yet been distorted by thought in the form of a daydreaming/remembering, by thought that is created by models and attachments.
Since the child has not yet begun to form a thought in the form of a daydreaming/remembering about a future and a past, he is constantly in the initial.
Also: "the seventh day" is, as it were, the first and last day of the week.
Also: "the seventh day" is the last day of the child’s creation of his world.
- The child cannot answer the question of the old man, but in this is the answer: "I am empty" (61) (without daydreaming/remembering). The old man recognizes himself in the child (both have a model of the light of self-awareness as the father).
- "... And then they will become unified one": "they" are not the firsts with the last(s), but the firsts (18) who became one last. The light of self-awareness of oneself through the model of the light of self-awareness as the father, which is like the beginning, the primacy, etc. Multiple efforts to be in the primacy (many firsts) lead to the constant unity (become unified one).

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (3) - "When you recognize you..."
‖ (83) - "And the light who is among them is hidden in the model of the light of the father."
‖ (15), (52), (77), (91) - "bend you upon your faces and worship him", "You have left the one who lives before you, and you have spoken to those who are dead", "Split a wood - I am there. Lift the stone and you will discover me there", "You examine the edge of the sky with the earth, and you did not recognize the one who is before you. And you do not know (how) to examine this moment".

- "Recognize the one who is before your face, and the one who is hidden from you will open up to you": act here and now without daydreaming and remembering, recognize yourself like a change (along) with a constancy (50), then the model of the light of self-awareness as the father will open up to you (83) "1—2".

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Prayer and fasting»: (6), (14), (27), (104).

‖ (14) - "fasting", "praying", "giving alms" - all these are models that create a thought in the form of a daydreaming/remembering.
‖ (39) - "The Pharisees with the scribes have taken the keys of the knowledge, (and) they have hidden them."

- Ritualism, customs, traditions are based on the obedience to models, that is, to records that generate a thought in the form of a daydreaming/remembering. (Traditions should not be confused with collective experience, that is, records of how to do something real.)
- Fasting, prayer and almsgiving are all about the past and future, as is a thought in the form of a daydreaming/remembering (see also (14)).
- "They all open up before the sky..." - models - cf. (83): "The models are show up to the man." "Before the sky" - before what is above - before the light of self-awareness - see (77): "I am the light, this one who is over them all."
- "...it will not happen that something, if it is covered, they will remain without opening it" - knowledge. See [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).

‖ (60) - lamb.
‖ (11) - "In the days (when) you ate what is dead, you made from it the one who lives."
‖ (41), (70) - if you don't make it from the inside, it will make you from the outside.

- Lion - corpus-world-corpse (56), in relation to which a man should be in the primacy.
- To eat up the lion (corpus-world) - in the state of royalty, without delays, process the seeds-occasions for devastation, to be filled with the light of self-awareness. If a man is not in the primacy in relation to the corpus-world, but is in the "need that he is waiting for" (21) (in a daydreaming/remembering), he will linger on the seeds-occasions and grow attachments. Attachments make a man say or do something in order to create seeds-occasions for delay other people (45), so he becomes part of the world, that is, he is eaten by a lion.
The world should be part of man, not man part of the world.
- True will or false will.

= «Corpus-world: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).

‖ (21), (23), (76), (107) - "they take off their cloaks to get a field"; "to select the very your, one from thousand, and two from ten thousand"; "bought a pearl"; "he discovered a sheep".

- The net is cellular, so even if a big fish in it is below, it can be visible. To leave only a big fish, you need to: either pour out into the boat everyone and select a big one among the little ones with which it mixed; or first, if possible, throw out all the little fishes down into the sea.
- A man interacts with the sea (corpus-world) and receives seeds-occasions (events, moments, contacts, etc.), which in this case are fishes (catch). So that fishes-seeds-occasions do not become harmful (57), they must be separated before they penetrated into man's life - separated immediately, without allowing mixing.
"Little fishes" are seeds-occasions for delays: superfluous beginnings of affairs, superfluous property, superfluous hobbies, superfluous impressions that will become superfluous if you linger on them. If you linger on them, that is, "eat" them, then you will not want "big good fish".
"Big fish" is a seed-occasion for devastation (61) for filling with the light of self-awareness. Any seed-occasion, instantly processed without delay by 5 trees, is "big good fish". "Big fish" is found by itself, but on condition that a man refuses from little fishes, that is, from delays on the seeds-occasions.
- See also: "They seek about to come out of the world also empty." in (28); about weeds in (57); "After the fruit was ripe, he came immediately. His sickle in his hand. He reaped it." in (21).
- "It is full of fish" - see also (97): "woman who is carrying a jar full of flour".

= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (57) - sowing seeds-occasions.

- "The one who throws-sows" - the light of self-awareness or a man; "hands" - a man or corpus-world (see also (20), (45), (57)). See also (11): "But when you become two, from which will you make (the one who lives)?"
- As in the previous fragment (8), here it is said about the variants of a man's reaction to the seeds-occasions (events, moments, contacts, etc.)
1) "The road and the birds" - ignoring the seeds-occasions.
2) "The rock" - experience - unconscious or intentional records of real feedbacks (traces, signs, words, programs, etc.)
3) "The tree with thorns" (the thorns delay the fall - they do not allow the seeds to reach the ground) - a thought in the form of a daydreaming/remembering, because of which the sown seeds-occasions become delays-attachments (the worm), which accumulate in the mind and again give rise to a thought in the form of a daydreaming/remembering.
4) "The good earth" - 5 trees (19), which instantly, without delay, process seeds-occasions, because of this a man remains devastated (without delays-attachments) and therefore filled with the light of self-awareness. "Fruit upward to the sky" - filling a man with the light of self-awareness (61) and the lighting by a man "to the all world" with the light of self-awareness (24).
- "He came" - obviously the same one who "throws-sows", that is, the light of self-awareness. He came when all 120 measures of fruit had ripened, since it cannot be that first one part ripened, then another. Therefore, the duration (60-120), which is mentioned here, can only be for the process of reaping and filling the barn. So, the first time he came, when the first half was reaped and placed in the barn - 60 measures, and then, the second time, when the second half was reaped and placed, and it became 120 measures. Why two times and why the ratio is 60 to 120, that is, one to two ? "He came to sixty measures" like the father; "he came to one hundred and twenty measures" like the father and son. "1—2".

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= "Fire to burn superfluous circumstances": (10), (13), (16), (57), (82).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).

‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- If a man begins to "seek" (2), affairs, acquaintances, hobbies and other superfluous circumstances that interfere with him begin to disappear ("burn down").

= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (12), (111) - you must predetermine the corpus-world. The first two sentences have a modified parallel in the first two sentences in (111).
‖ (56), (80), (111) - "the world does not predetermine (him)."
‖ (7) - the lion that the man will eat.
‖ (3), (11), (37), (50), (111) - "you are the sons of the father who lives", "you made from it the one who lives", "you will see the son of the one who lives", "we are the select of the father who lives", "the one who lives from the one who lives", et al.
‖ (59), (60), (61) - the one who lives now, in the initial, he will live (+ about the light of self-awareness and "two" in (61)).
‖ (16), (22), (106) - make the two the unified ones.
‖ (30), (44) - from {one} to {one + one}.
‖ (24) - "and he lights to the all world."

- "Will pass by" - "will be out of the constancy" - see also in (42). Contrasting the inconstancy of the dead world-corpus-corpse (56) with the constancy of those who live.
- "In the days (when) you ate what is dead, you made from it the one who lives.": the light of self-awareness as the father generates by 5 trees a dead corpus-world as seeds-occasions (9). A man as the light of self-awareness and son processes by 5 trees a dead corpus-world as seeds-occasions, as if "eats" it, realizing himself in it. Thus, a man ("the one who lives") makes himself ("the one who lives") from the world (from "what is dead"), that is, processing the seeds-occasions by 5 trees he revives the world.
- "When you become in the light, from what will you make (the one who lives)?": if you become without a corpus-world, then in relation to whom will you light with the light of self-awareness (24)? Or: in relation of whom will you realize yourself? That is, the physical world is necessary for man as such. But at the same time, a man should not obey to the world (7), but light with the light of self-awareness in relation to the world.
- "On the day that was to you to become ones, you made from two": you realized yourself as the light to the world (24): {one} and {one + one} are {father} and {father + son} (44).
- "But when you become two,": having become two, you must again become one in order to again make from two ("it is a change (along) with a constancy" (50)).
- "From which will you make (the one who lives)?": the light of self-awareness as the father generates by 5 trees a corpus-world as seeds-occasions (9), and a man as the light of self-awareness and son processes by 5 trees the seeds-occasions, realizing himself in the world, as if "eating" it. (See above). Thus, a man as the light of self-awareness and son, makes from the world food for self-awareness, that is, makes himself from the world created by himself.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (11), (111) - you must predetermine the corpus-world.

- This fragment is a continuation of the previous (11), in which Jesus asks: "From what will you make (the one who lives)?" and "From which will you make (the one who lives)?" But the disciples do not understand, and ask "about their own": "Who will become the senior above us?" That is, the disciples completely turn the idea around: they themselves do not want to make (the one who lives) from the inside out, but want to be made from the outside (see, for example, (70)). Therefore, to their meaningless question, Jesus gives approximately the following answer: "You are treading water in the same place - in a state of submission to the corpus-world. Here you are always looking for conventional models to follow. Well, if so, then model Jacob is the best for that."
- "You will go from us" - again, a misunderstanding of where Jesus is (see next (13) and also (43) - "(I am) in those that I pronounce to you."
- In this system, disciples should be without teachers (without "the senior"). The teacher is each to himself, more precisely, Jesus is the only teacher in everyone, who is a disciple.
-- Who is Jacob (James)? Version 1): some real person, contemporary, like John the Baptist in (46) (however, in (46) it also talks about deceased Adam!). But, for example, in the synoptic gospels none of the characters (among disciples or relatives) with the name James stands out in any way, and none of them have the nickname "Righteous", "Just" and the like, and none of them can be imagined as leader. And John has no characters with that name at all. And finally, the characters with the name James from the Acts, or from the Epistles of James, or from the Epistles of Paul, also do not in any way pull on those "because of whom the sky with the earth have become." (By the way, perhaps the seniority of James in the Acts was generated precisely by this fragment.) Or in Gal. 2:9.: "and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles..." - again, James does not stand out in any way.
-- Who is Jacob? Version 2): patriarch who also received the name Israel. "Because of whom" - a similar expression is found in Genesis 30:27 “And Laban said to him [Jacob]: Please stay, if I have found favor in your eyes, for I have learned by experience that the Lord has blessed me for your sake." In the Coptic text, "because of whom ... have become" is written as "for his sake ... have become", that is, as if "in gratitude for him." Jacob the Patriarch goes well with "because of whom the sky with the earth have become", although this is contrary to the concept (85), where the living disciples are higher than the dead Adam. So, in this version, Jacob the Righteous is a model based on Jacob-patriarch-Israel. But it is not entirely clear how one can "go to" the model (although "to enter the royalty" also sounds unusual).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= "Fire to burn superfluous circumstances": (10), (13), (16), (57), (82).

‖ (61) - "Who are you? The man seems to be from one."
‖ (108) - "The one who drinks from my mouth will become (to exist) with my method."

- {Sayings + stones + you} - see also in (19).
- This fragment is a continuation of the previous (12): the disciples again show a lack of understanding of who Jesus is and where Jesus is. He is not an external teacher, philosopher, etc., but one who should be recognized in oneself as the light of self-awareness (77).
- "I am not your teacher, inasmuch you have drunk, you have become drunk from the exciting spring that I have measured out": Jesus saw that Thomas understood: Jesus is himself.
- "Three sayings": most likely, Jesus used words to explain to Thomas his (Thomas’) condition. Perhaps it is something like: "You are I," "I am you," "You and I are from one" (cf. (108), (61)).

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Prayer and fasting»: (6), (14), (27), (104).
= «Experience»: (14), (29), (44), (53), (93), (114).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).

‖ (6) - "fasting", "praying", "giving alms" - all these are models that produce a thought in the form of a daydreaming/remembering.
‖ (45) - "...and then he pronounce many superfluous-harmful, because from the greater part of mind he will bring out many superfluous-harmful."

- "...You will beget an error for you" - why does fasting lead to this? Because there is an expectation of the end of the fasting, and this attachment creates a thought in the form of a daydreaming/remembering, which distorts the experience, that is, creates an error. The same goes for prayer and almsgiving.
- "...They will sentence you": it is, apparently, about a pleading prayer with a promise, like: help me, then I promise to do something. Or maybe not about prayer, but about something like an oath. "They" are those who heard this prayer. They seem to sentence the one who pronounced it to the fulfillment of the promise. In short: by praying, you cease to be free, and you create a seed-occasion for the emergence of a delay-attachment.
- Fasting, prayer and almsgiving are all about the past and future. To those who are in the initial, they are not needed (and even harmful).
- "But what will come out of your mouth - it is what will pollute you.": words for creating seeds-occasions for delays on them (see also (45)). The utterance should be alive, that is: be a signal, a command, an instruction, talk about actions, and also answer questions: what to do, how to do it, and nothing more. The answer to the question (including answer through action) should give either a seed-occasion for instant processing by 5 trees and for devastation, or simply an experience: "The one, there is ear with him to hear, let him hear." But chatter is the sowing of seeds-occasions for delays on them and for the formation of thought in the form of a daydreaming/remembering.

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (5), (52), (77), (91) - "Recognize the one who is before your face, and the one who is hidden from you will open up to you", "You have left the one who lives before you, and you have spoken to those who are dead", "Split a wood - I am there. Lift the stone and you will discover me there", "You examine the edge of the sky with the earth, and you did not recognize the one who is before you. And you do not know (how) to examine this moment".
‖ (70) - "When you beget the that one in you..."

- "When you see the one whom they have not begotten from the woman" — when you see the model of the light of self-awareness as the father. Cf. (84): "But when you see your models..."
- "Bend you upon your faces" - peer into yourself so as to see the model of the light of self-awareness as the father (83) in you. See also (71): "I will turn this house over..."
- "...And worship him" - worship the one whose the model of the light of self-awareness as the father. "The one who is there" - the light of self-awareness as the father (50).
- To see the father in yourself — "to perform the wish of my father" (99) — "when you recognize you ... you are the sons of the father" (3) — "to hear the directive of the father" (79).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= "Fire to burn superfluous circumstances": (10), (13), (16), (57), (82).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (71) - "I will turn this house over..."
‖ (73) - "But beg the owner so that he throws out worker to the reaping."
‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.
‖ (11), (22), (106) - make the two the unified ones.
‖ (19), (48), (67) - five trees: video, sound, taste, force, touch.
‖ (48) - "If two harmonize with their companions in this unified house..."
‖ (23) - "they will establish a footing for themselves to become unified one."

- Jesus have come to throw divisions upon the earth, that is, upon the world, but a harmony and unity into the man. That is, he have come to sow, so to speak, more strong seeds-occasions for inducing a man to work on himself (73).
- "Five will become...": five trees. "The father against the son": in order to become as in (44).
- "Establish a footing" - lit. "stand up on foot." See also (18), (23), (28), (50).
- "Unified ones" ⲙⲟⲛⲁⲭⲟⲥ - existing from one, returning to one, undivided. This word is also in (49), (75).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (71) - "I will turn this house over..."

- "I will give you the one...", "he has not come down on mind of man": "the one", "he" is about the light of self-awareness. The light of self-awareness comes not from passive perceptions of the senses, and not from experience, but from a man when he is in the state of Jesus "1—2" (24), (50).

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).

‖ (4) - "Strong point of the life", "Many firsts will become (one) last, and then they will become unified one."

- "Establish a footing" - lit. "stand up on foot." See also (16), (23), (28), (50).
- The immediate continuation of this fragment in (19): "A proper is the one who has become toward the primacy until it yet happens that he becomes."
- "Opened the initial" - stopped the thought in the form of a daydreaming/remembering. (See also (4)).

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).

‖ (16), (48), (67) - five trees: video, sound, taste, force, touch.

- The first sentence immediate continues the theme of primacy in the previous fragment (18). But it is also connected with the primacy in the processing of seeds-occasions by 5 trees in this fragment. This primacy is combined with the constancy-immutability of 5 trees (see "it is a change (along) with a constancy" in (50)).
- The five trees in garden - five types of qualia (video, sound, taste, force, touch) that make up a man "before deployment." Instant (no delay) seeds-occasions processors. The work of the 5 trees is constantly instant and does not use records, unlike thinking - awareness of records.
- Stones - for instant processing by 5 trees for devastation to fill with the light of self-awareness. {Sayings + stones + you} - see also in (13).

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (46), (96) - "the one who becomes in you to become little will recognize the royalty, and he will become higher than John"; "(woman) took a little leaven, hid it in a dough, (and) made big loaves from it".
‖ (3), (54), (113) - "the royalty is of your inner, and it is of your eye"; royalty is not from heavens; not from this side and not from that side.
‖ (113) - "But the royalty of the father is spread on the earth..."

- This is one of three fragments where the word "royalty" is used in combination with "heavens": (20), (54), (114) + (3). Here it is the disciples who say this phrase, not Jesus. In response, Jesus, as it were, brings the disciples down from heavens to earth, explaining that the big and "heavenly" (including birds) are just only that which exists thanks to the small and earthly.
- The cultivated earth is a man cleared from the influence of delays-attachments and models by efforts (45).

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).

‖ (37) - children, to take off.
‖ (8), (23), (76), (107) - "big fish"; "to select the very your, one from thousand, and two from ten thousand"; "bought a pearl"; "he discovered a sheep".
‖ (61) - Salome; "Therefore, I pronounce this:".
‖ (35), (103) - "unless he binds his hands"; "what part the robbers will enter", "gird himself in the primacy".
‖ (21), (28), (34), (57) - susceptibility to delays because of thoughts in the form of a daydreaming/remembering: "the need that you are waiting for", "blind men", "night".
‖ (57), (73) - timely reaping of the fruit - instant processing of seeds-occasions by 5 trees instead of delays on seeds-occasions.

- The first part of the fragment is the answer to Maria's question about the disciples, the topic is "models". The second and third parts are an appeal to the disciples, the theme is "primacy". The first and the next two parts are related, which is specially noted: "Related to this I pronounce this." They are related because getting rid of the conventional models can lead to a weakening of the protection against attachments, that is, to delays on seeds-occasions.
- Children-disciples are freed from the primacy of models-"clothes" in them in order to receive a field for the model of the light of self-awareness as the father. But children-disciples can become "in the waiting for the need", that is, form delays in themselves on the seeds-occasions-"robbers" (see also "blind men" (28), (34), "night" (57), "binds hands" (35)). Therefore, the disciple must become a "man of timeliness", who constantly, in the primacy, immediately "reaps the fruit" - processes the seeds-occasions by 5 trees, gets devastated and fills with the light of self-awareness. Otherwise, there will be an anti-circle: there will arise delays on the seeds-occasions, and attachments will form, which will create a thought in the form of a daydreaming/remembering (being in the waiting for the need), due to which delays will arise again, and so - anti-circle after anti-circle.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (4), (37) - a little child - the primacy of one model - the model of the light of self-awareness as the father.
‖ (106) - "When you become the two one, you will become the sons of the man." (To enter the royalty = to become the son of the man.)
‖ (11), (16), (106) - make the two the unified ones.
‖ (89) - "Why do you wash the outer side of the cup?"
‖ (114) - "...I will pull her in order to make from her man.."
‖ (47), (62) - "It is impossible for a man to set on two horses or to draw two bows...", "What your right hand will make from, your left hand should not understand: what does it (right hand) perform?"

- "Enter the royalty" - enter the state of royalty.
- In a child, the model of the light of self-awareness as the father excels, and other models (records created by mankind) do not yet strongly influence him (do not create a thought in the form of a daydreaming/remembering), therefore he is equated with those entering the state of royalty.
- "...When you become the inner side like the outer side, and the outer side like the inner side": when practice corresponds to knowledge, and knowledge corresponds to practice (see also (89) and others.)
- "Womanhood": there are three more words in the text formed in the same way (with the help of ⲙⲛⲧ): royalty, wealth, poverty. That is, womanhood is also one of the qualitative states of a man. Like royalty, it arises in the formation of the unity "1—2" (11). In this state, the man is not separated from the woman by his daydreaming and remembering of himself as a man. Thus, a man and a woman become components of a unified man, which, of course, echoes Genesis 1:27 “So God created man in His own image; in the image of God He created him; male and female He created them."
- "... When you make eyes to the place of an eye, and a hand to the place of a hand, and a foot to the place of a foot": when doing something, you need to be in reality, in the initial, in the primacy, here and now, instantly process the seeds-occasions by 5 trees, and not daydream/remember (see also (47), (62)).
- "...a model to the place of a model": focus not on conventional models, but on the model of the light of self-awareness as the father. (The second word "model" in this fragment is in this form: ϩⲓⲕⲱ_ .)

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= "Very your": (3), (23), (70), (88). ⲧⲏⲛⲉ. This word everywhere without articles. As an option: "the most inherent in you", "only yours".

‖ (8), (21), (76), (107) - "big fish"; "they take off their cloaks to get a field"; "bought a pearl"; "he discovered a sheep".
‖ (16) - "they will establish a footing for themselves to become the unified ones."

• "To select the very your, one from thousand..." - return a man to his own from someone else's (from models).
• "To select the very your, .. two from ten thousand" - return a man to his own as the father and as the son (cf. (16)). See also (30): "The place where there are two or one, I exist with him."
- "Selected" - who returned to his own from someone else's (from models). See also (49): "The proper are the unified ones and who are selected"; and (50): "...we are ... the select of the father who lives."
- "They will establish a footing for themselves": "they" are those whose "very your" selected from someone else's (from models).
- "Establish a footing" - lit. "stand up on foot." See also (16), (18), (28), (50).
- Interestingly, the link (23) + (24) corresponds to the link (49) + (50) as (unity, selection) + (light of self-awareness).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).

‖ (61) - be filled with the light of self-awareness vs be filled with darkness.
‖ (32), (33) - "...and it will not be able to hide (something)", "...in order to everyone who will enter and who will come out see its light".
‖ (11) - "When you become in the light, from what will you make (the one who lives)?"
‖ (83) - "He will open up" (to light to the all world).
[ (24) - (28) ] - a block about "vision", clarity.

- The strong point, the model of the light of self-awareness as the father - that "from where" a man in primacy is a lighting self-awareness to the all world.
- "He lights [by a self-awareness] to the all world": giving the world value, meaning, or significancy, meaning relative to the light of self-awareness.

= «Brother-other»: (25), (26), (31).
= «Thought»: (25), (28), (63), (87), (112).

‖ (31) - "It does not happen that prophet is accepted in his countryside."

- Only here and in the next (26) the word "brother" is in the singular ⲥⲟⲛ, and not in the plural ⲥⲛⲏⲩ "brothers", as in others.
• Brother as your thought. Under the influence of your models and attachments, you have a thought in the form of a daydreaming/remembering, which distorts the records of experience. Ask the man who is nearby (your brother) so that with his thought he will help you to awareness and clear (correct) the records of your experience in order to return to reality.
• Brother as the pupil of your eye. The expression "to keep as the apple of one's eye" is found in 4 different places in the Old Testament. And in all 4 cases, it is said about the "Lord", who keeps the people or a man as the "apple of the eye". Especially important is the earliest passage of Deuteronomy 32:9-10, where the people are spoken of exactly as a "part of the Lord", which gives reason to understand "keep" not as protecting someone from something, but as keeping something/someone for some use. Based on this, in this saying, the one who is kept (brother) should become the pupil of the eye of the one who keeps him, that is, help him see better. Another argument: it is not just about the abstract pupil, but about the pupil of exactly your eye.

= «Brother-other»: (25), (26), (31).

‖ (31) - "It does not happen that prophet is accepted in his countryside..."

- Look at yourself with the help of another (see prev. (25)), after all, he has only a speck in relation to you (his thought in the form of a daydreaming/remembering in relation to you is less than his thought in the form of a daydreaming/remembering of himself), and he can better see your attachments, models and distortions of experience. Then you will throw a beam out of your eye (a thought in the form of a daydreaming/remembering), and you will be able to see his attachments, models and distortions of experience.

= «Prayer and fasting»: (6), (14), (27), (104).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

- Fasting is a temporary, transient state (also accompanied by daydreaming/remembering). It is necessary not to temporarily fast to the world, but to constantly reign over it.
- The real Sabbath is a stay in constancy ("it is a change (along) with a constancy" (50)), and not a briefly popping into, tied to the day of the week.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Organism»: (28), (29), (112).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Thought»: (25), (28), (63), (87), (112).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.
‖ (49) - the return to oneself - to the light of self-awareness - to the royalty of the father.
‖ (21), (28), (34), (57) - susceptibility to delays because of thoughts in the form of a daydreaming/remembering: "the need that you are waiting for", "blind men", "night".
[ (24) - (28) ] - a block about "vision", clarity.

- "Establish a footing" - lit. "stand up on foot" (see also (16), (18), (23), (50)). "In the middle of the world": each man is the center of the universe. "I showed up to them in organism" - showed up in the biological part of the corpus-world in order to manifest the thought: 5 trees → corpus-world → experience → organism → thought.
- "I discovered them all..", "I did not discover someone among them..." - who are "them"? Only those in whose organism (in whose, as it were, thoughts) Jesus showed up. It can be said that the appearance of Jesus to a man is the awakening of the conscience of this man.
- "Thirsty" - those who do not have buffers, which consist of the influence of attachments and models. See also: "The proper are those who are hungry" (69) and "from the greater part of mind" (45).
Drunkenness vs thirst: first you need to become sober - stop the thought in the form of a daydreaming/remembering, purify the experience with a timely thought, become in the reality ((69), et al), - then a man will become thirsty for filling with the light of self-awareness - "will rethink".
- "...My thought gave pain on the sons of people": the thought of Jesus is a pure combination of 5 trees, without the concomitant influence of models on people as buffers from pain. His thought corresponds to reality, can purify the experience, but does not correspond to people's thoughts in the form of daydreaming/remembering.
- The sons of people do not really want to live (there is no thirst for the light of self-awareness). They are just afraid to die: afraid of the obscurity, although the obscurity does not exist.
- "They seek about to come out of the world also empty": in many other sayings, Jesus speaks of the unreality of some other worlds, since everything is in the initial (18), and the initial is here and now. And here suddenly it is said to "come out of the world." In fact, what is meant here, of course, is that during permanent "contacts" with the corpus-world, one should not "bring" attachments from the world (see "It is a change (along) with a constancy" in (50)).

= «Organism»: (28), (29), (112).
= «Experience»: (14), (29), (44), (53), (93), (114).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Poverty»: (3), (29). Poverty is the opposite of wealth and royalty. (In (54) "poor" is the same, just the fragment is turned upside down.)

- "Organism" - the body of living nature. "Experience" - records of real feedbacks in the corpus-world. "Corpus" - that "after deployment" - the real world.
Here, perhaps, an explanation for the disciples of the previous saying, in which "organism" appears. This explanation about where what comes from: 5 trees → corpus-world → experience → organism → thought.
- "How this big wealth has settled in this poverty" - how reality has settled with daydreaming and remembering.

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).

‖ (100) - "give to the god what is the god's". In the entire text, the word "god(s)" occurs in only two fragments.
‖ (11), (44) - from {one} to {one + one}.

- "{Two} or {one}": "{light of self-awareness as the father + man as the son} or {light of self-awareness}". {Two} or {one} in unity is a man in the state of Jesus. If there are three or more, then this is no longer unity, but a division and orientation towards imaginary gods, consisting of models and attachments.

= «Brother-other»: (25), (26), (31).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).

‖ (25), (26) - "Keep him [brother] like the pupil of your eye."
[ (31) - (35) ] — a block about: a man - a countryside - a house.

- "Countryside" is a man.
- Here again as if a clarification of the previous saying: working on yourself all the time only alone is also wrong, because you yourself cannot heal yourself. Without an external source of information about yourself, you yourself will not understand how to be healed (get rid of attachments and the influence of models, and correct experience).

= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (24), (33) - "and he lights to the all world", "...in order to everyone who will enter and who will come out see its light".
‖ (32), (33), (77) - "city on a high mountain", "on your roofs, on the candlestick", "the light, this one who is over them all".
[ (32) - (34) ] - a block about height: high mountain, roofs, candlestick, down, pit.

- "A city on a high mountain": the model of the light of self-awareness as the father should be the main one for a man.
"...If it strengthened": a man must train, make efforts.
"...It will not be able to hide (something)": the model of the light of self-awareness as the father will not be able to hide the light of self-awareness as such (cf. "...it will not happen that someone, if he is hidden, will not show up" in (6)). See also (83): "He will open up, and his model is hidden by his light."

= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (79) - "The one whom you will hear in your ear..." ~ "Those who have heard the directive of the father".
‖ (24), (32) - "and he lights to the all world", "...and it will not be able to hide (something)".
‖ (32), (33), (77) - "city on a high mountain", "on your roofs, on the candlestick", "the light, this one who is over them all".

- To hear in your ear - to hear the directive of the father (of the light of self-awareness as the father) (79).
- "Ear" - one and the other, that is, both, belong to the same man. "House" - in almost all sayings is "man". "Proclaim him on your roofs" - repeat to yourself ("in the other ear") the most important thing for you ("on your roofs"), that is, the directive of the father (79) (of the light of self-awareness as the father).
- "... Everyone who will enter and who will come out": who will enter - seeds-occasions; who will come out - actions, words (45) (which can also become seeds-occasions).

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (26) - "But the beam that in your eye, you do not notice it."
‖ (21), (28), (34), (57) - susceptibility to delays because of thoughts in the form of a daydreaming/remembering: "the need that you are waiting for", "blind men", "night".
[ (32) - (34) ] - a block about height: high mountain, roofs, candlestick, down, pit.

- A man who is blind because of thoughts in the form of daydreaming/remembering will be guided by models which, due to behavioral patterns and traditions, are blind to reality. Models will create new thoughts in the form of daydreaming/remembering that distort the experience, leading the man to make mistakes.

= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).

‖ (21), (103)- "But you stay awake toward the primacy of the world. Gird yourself with great strength...", "the need that you are waiting for, they will discover it"; "what part the robbers will enter", "gird himself in the primacy".
[ (31) - (35) ] — a block about: a man - a countryside - a house.

- "It is impossible for one to enter": "one" is the seed-occasion for delay.
"He binds his hands" - by pulling models out - like playing on feelings: "Well, you are a Soviet person!"
- (35) - to bind hands by pulling models out; (36) - models - buffers; (37) - clothes - models.

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

- Anxiety about which model to wear as a buffer. This is a daydreaming/remembering of myself: how I will look or looked, how I will behave or have behaved, etc. ‖ (84).
- "It does not happen": sometimes a man as if automatically becomes himself, that is, he is freed from the influence of models. These may be moments of emptiness to be filled with the light of self-awareness.
- If it was said about anxieties about life support, then first of all it would be about food or water, and not about clothes.
- (35) - to bind hands by pulling models out; (36) - models - buffers; (37) - clothes - models.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).

‖ (21) - children, to take off.
‖ (4), (22) - a little child - the primacy of one model - the model of the light of self-awareness as the father.
‖ (3), (11), (37), (50), (111) - "you are the sons of the father who lives", "you made from it the one who lives", "you will see the son of the one who lives", "we are the select of the father who lives", "the one who lives from the one who lives", et al.

- "...Will you show up to us": the disciples ask about models, and Jesus answers about the light of self-awareness.
- "When you take off yourself your shame" - when you take off the influence of models in the form of fantasizing a false view of oneself by others.
- (35) - to bind hands by pulling models out; (36) - models - buffers; (37) - clothes - models.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (92) - Jesus, who lives, can only be seen and heard in the initial ("now").
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- Jesus is not in history and not in records, but in the initial of man (18), in reality. Knowledge must be consolidated by practice and effort, otherwise it will be lost (41).

‖ (6) - "...and it will not happen that something, if it is covered, they will remain without opening it."
‖ (102) - the Pharisees and their hiding of the keys to knowledge-records.
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- "Keys of knowledge" are not the records of sayings, but the keys to the records of sayings: practice, efforts, being in reality (they kept the directive of the father in a reality (79)), reaching the footing (the inner side of the father (40)).
Contrasting disciples with prudent scribes and Pharisees who seek to separate themselves from ritual impurity: disciples must become prudent and purified not with the help of books and rituals, but with the help of reality, like snakes and doves.
- "They trampled the field, sowing the sky" (SashBash).

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).

‖ (89) - "...the one who created the inner side, he also created the outer side."
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- "Vine" - a man (it makes no sense to talk about the people). "The outer side of the father" is knowledge-records without keys to it. "They will pluck it to its root": "they" are seeds-occasions.
- To strengthen the vine, you need to find a strong point (the inner side of the father), make a "real circumcision is in experience" (53), make efforts (58), etc.

= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (7), (70) - if you don't make it from the inside, it will make you from the outside.
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- To the one who has in his hand the keys to the knowledge-records (has practice, efforts in reality), the seeds-occasions will give an understanding of the knowledge-records (understanding-fruit). And from the one who does not have the keys to the knowledge-records (does not have practice, efforts in reality), the seeds-occasions will take away even the knowledge-records that is.

= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- "To pass by" - "to be out of constancy" - see also (11).
- This fragment is a continuation of the previous ones: a warning against detachment from practice, from reality (from the inner side of the father), which (detachment) leads to the loss of the keys to knowledge-records.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (91) - "...who are you? so that we shall believe you."
‖ (1), (108) - "The one who discovers the meaning of these sayings..."; "The one who drinks from my mouth will become (to exist) with my method."
‖ (79) - "There will become days so that you pronounce this: Commendable are this womb that has not conceived..."
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- If the Jews love knowledge-records, they hate keys-practice, and if they love keys-practice, they hate knowledge-records. And what about the tree and the fruit? Knowledge (records) gives the understanding that the keys (practice) to it is its fruit. And the keys (practice) give an understanding that knowledge (records) is a tree. And vice versa: knowledge (records) gives an understanding that the keys (practice) to it is a tree. And the keys (practice) give an understanding that knowledge (records) is their fruit.
- "You have become like the Jews": that is, Jesus is not a follower of Judaism. It is interesting that Simon Peter and Thomas have Greek nicknames, and Jesus himself is called in the Greek manner. See also: (28) - "I established a footing for myself in the middle of the world..."; (78) - "like your kings with your influential ones"; (100) - "Those who compute for Caesar demand the taxes from us"; Matthew 15:21 "Then Jesus went out from there and departed to the region of Tyre and Sidon."; et al.

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Experience»: (14), (29), (44), (53), (93), (114).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (11), (30) - from {one} to {one + one}.
‖ (93) - "Do not give the one that is pure..." - do not be remembering, do not be daydreaming.
‖ (68) - "You will be proper when they disengage from you and banish you."

- In (6) and (9) there is also the word ϫⲉ, which is repeated 3 times here in (44). The translation "to say" does not suitable either because of the preposition ("to say something to someone" is written differently in all other places), nor because of the ϫⲉ itself, which is nowhere used as "to say". After "the one who" is usually a verb. So, we translate by analogy with (9), where ϫⲉ means "to make", "to produce", "to generate" [root].
- The goal of a man should not be to increase the number of records of experience (satisfying curiosity), but: either awareness of himself as a man in relation to the light of self-awareness as the father and generating something from son to father; or awareness of himself as the light of self-awareness in relation to a man as a son and generating something from father to son. (Regarding this "cyclicity", see (11) and (50) - "it is a change (along) with a constancy.")
- "The one who (not) get rid of them" - of delays-attachments and models.
- See also (16): "the father against the son, and the son against the father".
- Possible ‖ in Gita 34:5` "Greater is the toil of them, that have their hearts fixed on the unmanifest; for with difficulty is the unmanifest goal attained by embodied." (if by "unmanifest" we mean records of pure experience.)

= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (76) - there should be only one in the treasury: valuable.
‖ (83), (84) - one model of the light of self-awareness as the father and a lot of other models.
‖ (14) - "...but what will come out of your mouth - it is what will pollute you."
[ (45) - (46) ] — "The one who becomes little" is more important.

- With such a translation ("a good of the man", and not "good man" and "an evil of the man", and not "evil man"), it is said not about two people (good and evil), but about the same man with two treasuries from which two variants of actions emerge.
A treasury is made a treasury by a treasure, that is, what a man considers valuable.
• About the treasury from which "a good of the man" will bring a "necessary-useful" (singular - fruit - filling with the light of self-awareness), it is not said where a man has it. "A good of the man" is a pearl, a strong point, Jesus, a model of the light of self-awareness as the father.
• About the treasury from which "an evil of the man" will bring, pronounce and bring out the "superfluous-harmful" (plural - delays for attachments, manifestations of models, thoughts in the form of daydreaming/remembering), it is said that it is in the mind and taking up most of it. "An evil of the man" is attachments and models. "The greater part of mind" is the opposite of "the one who becomes little" in the next fragment (46).
- "An evil of the man" makes him "pronounce many superfluous-harmful", that is, words or actions for delays of other people on them. Thus, he (man) does not become a master, but a part of the corpus-world, that is, he is eaten by a lion (7).
By the way, Jesus with his words does not create seeds-occasions that contribute to delays on him (43).
- In this saying, there is, as it were, a call for a man to see his condition by the "superfluous-harmful" he pronounces. You need to observe what is the cause of any of your actions: one model of the light of self-awareness as the father or a lot of other models, as well as of delays-attachments.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (85) - Adam. You are above any dead.
‖ (20), (96) - "it (the grain) will put forth a big branch, and it (the grain) becomes shelter of birds of the sky"; "(woman) took a little leaven, hid it in a dough, (and) made big loaves from it".

- In the records of Thomas, this is the only place where John is mentioned. Moreover, not as an independent figure, but as a part (top) of the pyramid of models. "From Adam to John..." is not about the amount of time that has passed, but about the number of models. That is, not about the period of history, the end of which is John, but about the pyramid of models existing in people, the top of which is John.
- "So that his (who is higher than John) eyes do not break" ("break" - it is also said about the leg of the jar in (97)): the one who becomes higher than John, his eyes will break because he will see the light that cannot be looked at from a height, that is, as if from outside. But "the one who becomes in you to become little", he will light from inside to outside, so the man's eyes will not break.
- "The one who becomes in you to become little" is the opposite of "the greater part of mind" in the previous fragment. One little model of the light of self-awareness as the father (83) becomes the light of self-awareness.

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).

‖ (22), (62) - "when you make eyes to the place of an eye, and a hand to the place of a hand, and a foot to the place of a foot...", "What your right hand will make from, your left hand should not understand: what does it (right hand) perform?"

- When doing something, you need to be in reality, in the initial, in the primacy, here and now, instantly process the seeds-occasions by 5 trees, and not daydream/remember.

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (106) - Mountain, be removed + become the two one.
‖ (16), (19), (67) - five trees: video, sound, taste, force, touch.
‖ (16) - "Because there is: five will become in a house."

- "Two harmonize with their companions..." - father and son with 5 trees.
The mountain in this saying is not a symbol of height, but of greatness, that is, perhaps, a symbol of the treasury of the mind (45) containing delays-attachments and models.

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (3) - "the royalty is of your inner, and it is of your eye."
‖ (28) - the return to oneself - to the light of self-awareness - to the royalty of the father.
‖ (74) - in royalty.

- In this fragment there is a continuation of the previous ones (47) and (48) about unity, as well as a combination with the next one (50) about "from inside to outside".
- "Unified ones" ⲙⲟⲛⲁⲭⲟⲥ - existing from one, returning to one, undivided. This word is also in (16), (75).
- "Selected" - returned to his own from someone else's (from models). See also (23): "Jesus said: I will select the very your..."; and (50): "...we are ... the select of the father who lives."
- "...you are from it. Again you will go thither.": When a man is father and son, he is "inside" and "outside"; when a man is a father, he is "inside". All together is the royalty of the father, "a change (along) with a constancy" (50).
- Interestingly, the link (49) + (50) corresponds to the link (23) + (24) as (unity, selection) + (light of self-awareness).

= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (3), (11), (37), (50), (111) - "you are the sons of the father who lives", "you made from it the one who lives", "you will see the son of the one who lives", "we are the select of the father who lives", "the one who lives from the one who lives", et al.

- "If they pronounce this to you": here, in the form of a dialogue, Jesus answers the questions of the disciples themselves.
- "Where the light became from himself" - see also (61): "I am the one who exists from the one who is equal."
- "Establish a footing" - lit. "stand up on foot." See also (16), (18), (23), (28).
- The model of the light of self-awareness as the father is in any man, but not every man fills with the very light of self-awareness (61), (83) and is a lighting self-awareness to the all world (24), but only seekers (2) - disciples - sons.
- Sons of light or of father? Of light, because it is written so; of father, because sons are, respectively, those who have a father. This means that it should be understood like this: the sons of the light of self-awareness as the father who lives.
- "Selected" - those who were returned to their own from someone else's (from models). See also (23): "Jesus said: I will select the very your..."; and (49): "The proper are the unified ones and who are selected."
- Sons = disciples. The disciple is the one who "discovers the meaning of these sayings", who "seeks", etc. In this system, disciples must be without an external teacher (without "the senior" (12)), and the internal teacher is Jesus. Striving for the state of Jesus (for the state of royalty), the disciple receives seeds-occasions (wood, stone in (77)) sown by the light of self-awareness (by Jesus in (77)) through which he teaches himself.
- "It is a change (along) with a constancy": work with seeds-occasions while being in the light of self-awareness (11), in constancy (60), in reality. Or: "The one who generates one to the father will get rid of them. And the one who generates one to the son will get rid of them." (44).

= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

[ (51) - (54) ] - clearing the brains with reality.
[ (51) - (55) ] - origin, consanguinity, traditions, religion arise from mass thought in the form of a remembering/daydreaming produced by models. All this is a non-existent past and future. (Traditions should not be confused with collective experience, consisting of records of how to do something real.)
[ (51) - (52) ] - the meaninglessness of thinking about "posthumous existence", "another world" due to the unreality of the past and future.

- The question of the disciples can be understood as follows: "when the dead will gain constancy?" That is, for some reason it was believed that people about whom there are records of experience as dead exist somewhere, so to speak, in a dead state, moreover, this state is characterized by continuous changes, anxiety.
- Disciples are interested in non-existent past (the dead) and future (the new world). To which Jesus says that constancy is something completely different, and it is not in waiting, but now.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).

‖ (88) - "The messengers will come to you with the prophets, and they will give you those that you have."
‖ (5), (15), (77), (91) - "Recognize the one who is before your face, and the one who is hidden from you will open up to you", "bend you upon your faces and worship him", "Split a wood - I am there. Lift the stone and you will discover me there", "You examine the edge of the sky with the earth, and you did not recognize the one who is before you. And you do not know (how) to examine this moment".
[ (51) - (52) ] - the meaninglessness of thinking about "posthumous existence", "another world" due to the unreality of the past and future.

- "You have spoken to those who are dead" (to models) - the opposite to the sayings from Jesus (from the light of self-awareness).
- Here it is not said that one should not study the records of the words of the prophets or about the prophets, but that one should not resort to the prophets as those who really exist.

= «Experience»: (14), (29), (44), (53), (93), (114).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.

- "Reality" - see also (53), (58), (69), (78), (79), (101), (104).
- Circumcision - a rite or tradition, an imaginary dedication to a god or an imaginary joining a group of people, that is, a thought in the form of a daydreaming/remembering generated by models. And for real work on yourself, thought must work with experience, which consists of real records in the corpus-world.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (3), (20), (113) - "the birds will get ahead of you, (after all they) of the sky"; "and it (the grain) becomes shelter of birds of the sky"; not from this side and not from that side.
[ (51) - (54) ] - clearing the brains with reality.

- Poverty is the opposite of wealth (29) and royalty (3), that is, it has a negative meaning. And if you consider that Jesus nowhere else (except for the dubious (114)) use the word "royalty" with "of the heavens", then this saying is simply reversed in meaning, and in fact it should look like this: "If you confuse royalty with kingdoms on heavens, you are a poverty." Or: "The religion of royalty on heavens is for those who are in a state of poverty."

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.
[ (51) - (55) ] - origin, consanguinity, traditions, religion arise from mass thought in the form of a remembering/daydreaming produced by models. All this is a non-existent past and future. (Traditions should not be confused with collective experience, consisting of records of how to do something real.)

- In the "list of relatives" there are neither wife nor children, and in (101) there are no brothers and sisters too (there is no and rod-staff there, but there is a method). Therefore, the models here are not relationship to specific relatives, but to: consanguinity, origin, a certain nation, that is, to non-existent past and future. The feeling of belonging to any group is a model.
It should be noted that the obstacle to correspondence to Jesus is not living with relatives now, and not public service (100) now, but exactly models: the feeling of belonging to some group that reminisces the past (52) or dreams of the future (51).
- "With my method": in the original "with my way". See also (101) (+ mother and father) and (108).
- "The one who ... does not hold his rod-staff with my method": either the one who does not reject the place of residence as a model or attachment (the rod-staff as a symbol of travel - a constant withdrawal from attachment); or the one who does not constantly keep in mind the striving for royalty (a rod-staff as a symbol of power over oneself).
An indication that it is said not about the cross as an instrument of execution is contained in: Mark 10:21-22 "Then Jesus, looking at him, loved him, and said to him, One thing you lack: Go your way, sell whatever you have and give to the poor, and you will have treasure in heaven; and come, take up the cross, and follow Me. But he was sad at this word, and went away sorrowful, for he had great possessions." It is quite obvious that the candidate for disciple "[would] went away sorrowful" in the first place, not because he would lose his possessions, but because he would have to go to his own execution (take up the cross). But since he was saddened only by the loss of his possessions, completely ignoring the prospect of being crucified, it means that the text is not about a cross for crucifixion. Why, and the very phrase "come, take up the cross, and follow Me" is about movement. That is, you need to take with you not a cross, of course, but something necessary on a journey. This is either a staff as a support, or a rod as a reminder of the purpose of the journey - royalty.

= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).

‖ (80) -, where everything seems to be the same, only instead of "corpse" is "corpus", moreover, with a definite article. And here the corpse in the second sentence is "one", and the indefinite article is in front of the corpse. This is an instantaneous concept of the corpus-world as a corpse, the reality of which is only in the sown seeds-occasions.
‖ (11), (80), (111) - "the world does not predetermine (him)".

- If the world is a corpse, then the one who instantly processes its seeds-occasions by 5 trees, "makes from it [from the world] the one who lives" (11), he predetermines the world.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= "Fire to burn superfluous circumstances": (10), (13), (16), (57), (82).

‖ (9) - sowing seeds-occasions.
‖ (21), (28), (34), (57) - susceptibility to delays because of thoughts in the form of a daydreaming/remembering: "the need that you are waiting for", "blind men", "night".
‖ (21), (73) - timely reaping of the fruit - instant processing of seeds-occasions by 5 trees instead of delays on seeds-occasions.
‖ (97) - the elimination of attachments leads to the disappearance of objects of attachments: superfluous affairs, acquaintances, hobbies and other circumstances.

- 1. Seeds-occasions (moments, events, contacts, etc.)
Initially, all seeds-occasions are neutral in themselves. If a man processes seeds-occasions instantly, without delay, with the help of 5 trees (see "good earth" (9)), he "has a good seed with him."
"Night" is the susceptibility to delays on the seeds-occasions because of thought in the form of daydreaming/remembering. "At night" the seeds-occasions become the "enemy" - the seeds-occasions for delays on them - the seeds of weeds.
Why is there a danger at this stage to take the grain out (grain is the seeds-occasions for processing by 5 trees)? Because both of them are so far only seeds-occasions that are very similar to each other. No need to hide from seeds-occasions (86).
- 2. Germinated.
Good fruit-bearing plants are seeds-occasions processed by 5 trees instantly, without delay.
"Weeds" are attachments, as well as their objects-circumstances: superfluous affairs, acquaintances, hobbies and so on.
"Day of the reaping" is a time for devastation from daydreaming/remembering and for recognition. (This is not the reaping itself. Reaping is the processing of seeds-occasions for devastation to fill with the light of self-awareness.)
Example A. Bought stamps. Option 1: delayed on them → attachment arose. Option 2: gave the stamps to the museum, stopped thinking about them - became empty (61) - reaped → filled with the light of self-awareness.
Example B. Contacts with a computer are more often the seeds-occasions for delays-attachments. But the computer got emptied (of games and other daydreaming/remembering based programs) and contacts with it became the seeds-occasions to work on this text.
Example C. Someone says to a man: "Let's go to the theaters" - this is a seed-occasion. A man does not know what these visits will give him: performances can turn out to be both useful and harmful. This will become clear after visiting and ascertaining what they give: either delay on them and attachment to them, or emptying from daydreaming/remembering to fill with the light of self-awareness.
- A specific seed-occasion will become a weed rather for the one who have the corresponding attachment stronger than others, or who are strongly dominated by a model predisposed to this weed.
- 3. Pulling and burning.
"Pull up the weeds" - cut off attachments to superfluous affairs, acquaintances, hobbies and other circumstances. These attachments cut off automatically if a man often enough uses seeds-occasions for processing for emptying for filling with the light of self-awareness (see also (97) about emptying the jar).
"Burn the weeds" - eliminate objects of attachments: superfluous affairs, acquaintances, hobbies and other circumstances.

= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).

‖ (58), (77), (78), (98) - "made an effort - discovered the life"; "split a wood, lift the stone"; "recognize the reality"; "slew the influential."

- "Reality" - see also (53), (58), (69), (78), (79), (101), (104).

= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).

‖ (11), (60), (61) - the one who lives now, in the initial, he will live.
[ (59) - (61) ] — a block about "they are alive only while they live, only those who live."

- "Look out for (do not overlook) the one who lives" - do not overlook the model of the light of self-awareness as the father - be at the initial, at the strong point, within constancy.

= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (7) - lion.
‖ (11), (59), (61) - the one who lives now, in the initial, he will live.
‖ (76) - "You yourself, for your part, look for his ... treasury..."

- Lack of constancy (of strong point, initial, model of the light of self-awareness as the father) makes a man vulnerable, and he can be eaten by "they" - by models and delays-attachments. Don't do superfluous affairs, don't work too hard, keep the work and rest schedule.

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (11), (59), (60) - the one who lives now, in the initial, he will live (+ about the light of self-awareness and about the "two" in (11)).
‖ (21) - Mary; "Related to this I pronounce this:".
‖ (13) - "Whom I resemble?"
‖ (24) - "If he does not light, a darkness is."
‖ (72) - divide.
[ (59) - (61) ] - a block about "they are alive only while they live, only those who live."

- "Two will rest there on a bed. The one will die, the one will live." - this is about the same man - see the end of the fragment: "to die" - "to be filled with darkness"; "to live" - ​​"to be filled with light." Lying down on the bed, a man will either be filled with daydreaming/remembering - will die, or he will be emptied of daydreaming/remembering - will live.
Salome, asking "who are you?", as if object to this first statement of Jesus. She says that Jesus for her is not bifurcated into "one will die, one will live", but is always the same: "You have set on my bed and you [and no one else] have eaten from my table."
- "I am the one who exists from the one who is equal. They gave me from those who are mine of my father": Jesus exists from a man when the model of the light of self-awareness as the father in this man (it located in the treasury (45)) is equal to the very light of self-awareness (83). See also (100): "and the one who is mine - you give him to me." See also (50): "We have come out of the light, the place where the light became from himself, (and) he [established a footing for himself], and he showed up in their model."
- Salome, declaring "I am your disciple", as if she says: "I also have those who are yours from your father - I have a model of the light of self-awareness as the father."
- "Therefore, I pronounce this": filling with darkness or light corresponds to the beginning of the fragment - "the one will die, the one will live."
- "When he becomes devastated...": when a man is freed from attachments and from the influence of models, stops daydreaming/remembering, then he will be filled with the light of self-awareness. "But when he becomes divided...": when a man breaks down into attachments and falls under the influence of models, then daydreaming/remembering, like darkness, will fill him up and "leave no room" for the light of self-awareness. See also (97): "She discovered it empty."

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (87), (112) - harmful identification.
‖ (22), (47) - "when you make eyes to the place of an eye, and a hand to the place of a hand, and a foot to the place of a foot...", "It is impossible for a man to set on two horses or to draw two bows..."

- When doing something, you need to be in reality, in the initial, in the primacy, here and now, instantly process the seeds-occasions by 5 trees, and not daydream/remember.
- Connection with the previous fragment: "The man seems to be from one" - "In the present, there is only one hand."

= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Thought»: (25), (28), (63), (87), (112).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

- "... So that I do not lose something" - so as not to miss a single opportunity to get richer even more. More often they translate "so that I will not to need anything", but he did not need anything anyway, since he was "wealthy" and "had many possessions".
- Here it is not said that it is undesirable to plan, but that: a) you need to plan in the planning process, and not constantly; b) you need to plan with timely thought, which working with real records in the corpus-world, and not with thought created by models (by models of the rich man and of the owner) and attachments in the form of a daydreaming/remembering.

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

- Here the man-owner is the light of self-awareness as the father. Strangers are those who do not know the owner. Invitations to them are seeds-occasions for instant processing for devastation and filling with the light of self-awareness (9). But models make strangers dependent on the corpus-world (force them to refuse).
- "...will not enter the strong points of my father": they will not return in a constancy (60), as they are busy all the time.
But on the roads there may be those who have the opportunity to return in a constancy.
- Don't do superfluous affairs, don't work too hard, keep the work and rest schedule.

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (93) - dogs and pigs.

- The refusal of the peasants to give up the harvest is the seed-occasion for the man-[usurer] to become empty for filling with the light of self-awareness (9), and also to gain experience. But the inconsistency of this seed-occasion with thought in the form of a daydreaming/remembering (this thought is created by the "possessor-owner" model) causes the man-[usurer]'s rejection of this seed-occasion, and hence the lack of filling with the light of self-awareness, and lack of obtaining the pure experience. So models make a man make mistakes.

= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).

‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- "Corner stone": this is about a stone that would fit in size and shape to connect two lines of masonry.
- "Those who build have rejected" the efforts and practice that connect knowledge and reality.

= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (16), (19), (48) - five trees: video, sound, taste, force, touch.
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.
‖ (3) - "But if it does not happen that you recognize you, well then you exist in poverty and you are the poverty."

- The knowledge of a man in itself, without its application by a man to himself, is just a records (44). The knower is the practitioner, making the effort, applying the knowledge.
"He loses the all place" - the right place for the application of knowledge, since this place is himself.

= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).
= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).

‖ (44) - "The one who generates one to the father will get rid of them. And the one who generates one to the son will get rid of them."
‖ (86) - "But the son of the man does not have a place to incline his head and rest himself."
‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- "Will banish... have banished..." - from a greater part of mind into a little one (see (45)).
- "They" - delays-attachments and models. If they do not create a thought in the form of a remembering about the "past" or a daydreaming about the "future", then for them your mind is empty, because in the "past" ("they have banished") and in the "future" ("they will not discover") you are not - you are in the present, in a strong point that does not exist for attachments and models.

= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (86) - "But the son of the man does not have a place to incline his head and rest himself."
‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- "Have been banished": by whom are they have been banished? - by delays-attachments and models; where are they have been banished? - into the little part of the mind (see (45)).
- "Reality" - see also (53), (58), (69), (78), (79), (101), (104). "To recognize the father in a reality" is to recognize the light of self-awareness.
- "Those who are hungry" - those who are without daydreaming/remembering - empty to be filled with the light of self-awareness. See about thirst (28), about greater part of mind (45), about emptiness (61).

= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= "Very your": (3), (23), (70), (88). ⲧⲏⲛⲉ. This word everywhere without articles. As an option: "the most inherent in you", "only yours".

‖ (7), (41) - if you don't make it from the inside, it will make you from the outside.
‖ (15) - "The one who is there is your father."
‖ (76) - About the pearl and the trader's treasury.
‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- "When you beget the that one in you": "the that one" - a strong point - a state of shelter in constancy, in 5 trees, a state of returning to the initial, a state of emptiness for filling with the light of self-awareness (lack of daydreaming/remembering); "the one who is there is your father" (15); "a pearl" (76); "little" (46).
- "...This that you have will protect you" - the corpus-world that you will have if you beget a strong point in you. "If it happens that you do not have the that one in you..." - if you do not have a strong point in you, then "this that you do not have in the very your will kill the very your" - you will not have the corpus-world, and it will kill the very your, your unity.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).

‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.
‖ (16) - "I have come to throw divisions upon the earth: a fire, a sword, a war."
‖ (17) - "I will give you the one whom eye has not noticed..."

- To turn the house over - to make the beginning of a man not in the outer corpus-world, but in the inner one - in the model of the light of self-awareness as the father, at a strong point.
Turn it back - return it to the previous position.
See also (15): "...bend you upon your faces".

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.
‖ (61) - divide.

- In this case, the reasons for the divisions in a man are not so much attachments to things, but family ties as models.

= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (21), (57) - timely reaping of the fruit - instant processing of seeds-occasions by 5 trees instead of delays on seeds-occasions.
‖ (16) - "I have come to throw divisions upon the earth: a fire, a sword, a war."
‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- "Reaping" - instant processing of seeds-occasions for devastation for filling with the light of self-awareness. "Worker" is a man. "Owner" is the light of self-awareness.
- Is a lot (many) / are few (one) - as in the next three fragments.
- There are more than enough moments, events, contacts, that germinate for the reaping (for processing by 5 trees for devastation and filling with the light of self-awareness) - you have to work.
- If not "throw out worker to the reaping", then in the anti-circle, which is mentioned in the explanation to (21), a being in the waiting for the need (a thought in the form of a daydreaming/remembering) will contribute to the weeds, i.e. to delays, which, becoming attachments, will again form a thought in the form of a daydreaming/remembering, which again will contribute to delays on the seeds-occasions on the next anti-circle, and so on.

= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (49) - in royalty.

- "He said" - who is "he"? Perhaps the same one who should beg the owner in the previous (73), that is, a man.
- "But it does not happen that someone is in the well": the lack of returns of man to the well - to the light of self-awareness (11).

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

- "Unified ones" ⲙⲟⲛⲁⲭⲟⲥ - existing from one, returning to one, undivided - this word is also in (16) и (49). Unity is also mentioned in the next fragment (76).

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (45) - there should be only one in the treasury: valuable.
‖ (8), (21), (23), (107) - "big fish"; "they take off their cloaks to get a field"; "to select the very your, one from thousand, and two from ten thousand"; "he discovered a sheep".
‖ (60) - "You yourself, for your part, look for a strong point for you in a constancy..."
‖ (70) - "When you beget the that one in you, this that you have will protect you."

- "To sell your merchandise" - to stop your "being in the waiting for the need" (21).
- "Look for his treasury" - look for the same treasury as his: where one pearl. (A treasury is made a treasury by what is kept in it.) Pearl as a symbol of unity - see also (93).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (32), (33), (77) - "city on a high mountain", "on your roofs, on the candlestick", "the light, this one who is over them all".
‖ (58), (77), (78), (98) - "made an effort - discovered the life"; "split a wood, lift the stone"; "recognize the reality"; "slew the influential."
‖ (5), (15), (52), (91) - "Recognize the one who is before your face, and the one who is hidden from you will open up to you", "bend you upon your faces and worship him", "You have left the one who lives before you, and you have spoken to those who are dead", "You examine the edge of the sky with the earth, and you did not recognize the one who is before you. And you do not know (how) to examine this moment".

- "Split", "Lift" - make an effort, empty yourself by processing seeds-occasions by 5 trees. This will again give filling with the light of self-awareness (circle). That is, "I am there" and "you will discover me there" are in action, not in wood or stone.
- The light of self-awareness is not a substance, but a state of a man. Accordingly, Jesus is the state of man. See also (37): "...then you will see the son of the one who lives, and you will not be afraid."

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (58), (77), (78), (98) - "made an effort - discovered the life"; "split a wood, lift the stone"; "recognize the reality"; "slew the influential."
‖ (104) - "But when the bridegroom comes out of the bridal chamber, then let them fast and pray."

- "Reality" - see also (53), (58), (69), (78), (79), (101), (104).
- Here the conjunction "and", and not "or", therefore a reed shaken by the wind is just as wrong as delicate clothes. Most likely, the reed shaken by the wind is a symbol of passive submission to the world.
It is possible to contrast reed with wood and stone from the previous fragment (77).
- "They will not be able to recognize the reality" - because of the delicate clothes - because of the models. "Influential ones", "powers that be" are most often just appearances of power, consisting of showing up models (84).
These "influential ones" can become seeds-occasions for delays on them (on "influential ones") other people.

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.
‖ (99) - "Those who are of these places, who perform the wish of my father, these are my brothers with my mother."
‖ (33) - "Those who have heard the directive of the father" ~ "The one whom you will hear in your ear, proclaim him in the other ear on your roofs."
‖ (43) - "But you have become like the Jews: they love the tree, (and) they hate its fruit; and they love the fruit, (and) they hate the tree."

- «Directive of the father»: the Greek word ⲗⲟⲅⲟⲥ (singular) is used only in this fragment. This is not a physical data transfer by saying words, but something like a living formula, an internal mandatory program, a law, a decree. The model of the light of self-awareness as the father.
- "To hear the directive of the father" — "to perform the wish of my father" (99) — "when you recognize you ... you are the sons of the father" (3) — to see the father in yourself (15).
- "Reality" - see also (53), (58), (69), (78), (79), (101), (104). "Reality" is a connection with the previous fragment.

= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (56) -, where everything seems to be the same, only instead of "corpus" is "corpse". However, the corpse in the second sentence is "one", and the indefinite article is in front of the corpse, but here it is the definite article in front of the corpus. That is, the "corpus" is that which after deployment - is the real world as an extension of a man. (The one before deployment is 5 trees).
‖ (11), (56), (111) - "the world does not predetermine (him)".

- Primacy: recognize 5 trees (19) → recognize-discover the world as a corpse (56) → recognize-discover the world as a corpus, which is a necessary element of a man (80) → the revival of the world (11).

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (110) - "The one who ... has grown rich, let him renounce the world."

- "Has grown rich" - is not about "wealth", as in (29) and (85), but about the model "rich". "Has grown rich" - fell under the influence of the model "rich". "Let him reign" - reign over the model. "Strength" - strength to renounce the model.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= "Fire to burn superfluous circumstances": (10), (13), (16), (57), (82).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (10), (16), (28), (68), (69), (70), (71), (73), (82) - enhanced seeds-occasions from Jesus.

- "The one who approaches me" - the one who approaches the state of Jesus "1—2" - see, for example, (61).

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (5) - "...and the one who is hidden from you will open up to you."
‖ (45), (84) - one model of the light of self-awareness as the father and a lot of other models.
‖ (24) - "and he lights to the all world" (he will open up).

- Both his models and models of other people can be shown up to a man. (Other people for a man are: on the one hand, seeds-occasions sown by the light of self-awareness; on the other hand, manifestations of models.)
Among the many models there is a model of the light of self-awareness as the father, and, ideally, only it should influence a man. Any other model that is currently manifesting must be hidden by the light of self-awareness based on the model of the light of self-awareness as the father.
- A model of the light of self-awareness as the father: when you sit in a cozy house and look at the beautiful rain outside the window - you are the father; when you go out into the rain - you are the son; but both at the same time.
- "He will open up": the light of self-awareness as the father will open in a man who is focus on the model of the light of self-awareness as the father, and this man himself will "light to the all world" (24). Then the model of the light of self-awareness as the father will be hidden by the light of self-awareness himself.
See also: "...it will not happen that someone, if he is hidden, will not show up" in (6); "...and it will not be able to hide (something)" in (32).

= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (45), (83) - one model of the light of self-awareness as the father and a lot of other models.

- "Likeness" in the singular, "models" in the plural. "To see your likeness": to orient in oneself and in another to the model of the light of self-awareness as the father (83), which (model) is the same in everyone (50).
- "...That have become on your primacy - it does not supposed to them either die nor show up": models are constantly present as behavioral patterns, but a man should focus on only one - on the model of the light of self-awareness as the father (83).
- "... - How much will you bear?" - maybe: how much you can focus on the model of the light of self-awareness as the father and not switch to other models.

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).

‖ (46) - Adam. You are above any dead.

- Strength and wealth is in you now, and not in the secondary past - in the records about Adam. Because he died and you live.

= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (68), (69) - "The proper are those who have been banished into their mind."

- Even if a man can hide from all seeds-occasions (events, moments, contacts, etc.), he will be pursued by located in a greater part of mind (45) models and attachments, creating a thought in the form of a daydreaming/remembering. Therefore, one should not hide from the seeds-occasions, but instantly, without delay, process them by 5 trees. Then the thought in the form of a daydreaming/remembering, and the influence of the models that produce it, and the attachments that produce it will disappear.

= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).
= «Thought»: (25), (28), (63), (87), (112).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (62), (112) - harmful identification.

• "Corpus" with a definite article (the first in the sentence) is that which after deployment - is the real world as an extension of a man. (The one before deployment is 5 trees).
• "Corpus" with an indefinite article (the second in the sentence and the only one in the entire text) is the concept about the corpus-world in the mind, which should be instantaneous.
• "Thought" - either awareness of the records, operating them on the basis of the quinary system, as well as correcting the records of experience, or daydreaming/remembering.
- "Pulls a corpus down...": the concept about the corpus-world in the mind ceases to be instantaneous, and delay arises on the corpus-world and attachment to it.
Delay-attachment to the corpus-world creates thought in the form of daydreaming (fear) and remembering (fear), which prevents instant processing of seeds-occasions by five trees (9). That is, the thought ceases to be an instrument of the man and becomes an instrument of the corpus-world.
- Identification with suffering.
- If it were about a delay on another man, then it would have been said: "man". The word "corpus" ⲥⲱⲙⲁ does not mean another man anywhere in the text.

= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= "Very your": (3), (23), (70), (88). ⲧⲏⲛⲉ. This word everywhere without articles. As an option: "the most inherent in you", "only yours".

‖ (52) - "You have left the one who lives before you, and you have spoken to those who are dead".
‖ (100) - "And the one who is mine - you give him to me."
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- Messengers with prophets will come to you to give you knowledge, but closed - without keys to them. And you have the keys - practice, effort, reality - "from the very your" - the keys to knowledge from the inside.
- "On what day will the one that is available come, and they will take the one that is theirs?" - When will the messengers with the prophets open their knowledge with your keys? Most likely, this question is rhetorical, as indicated by the "pronounce this to you" in front of it. That is, the messengers with the prophets will not open their knowledge with your keys.

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (3) - "But the royalty is of your inner, and it is of your eye."
‖ (22) - to become the inner and the outer sides.
‖ (40) - "They grafted a vine with the outer side of the father, and if it is not strengthened, they will pluck it to its root and it will be destroyed."
‖ [(38)-(43)], [(66)-(67)], [(88)-(89)] - knowledge and keys to knowledge.

- The outer side is knowledge (records); the inner side is the keys to knowledge (practice, effort, reality).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

- "My yoke is useful, and my dominion is a relief": Jesus compels to make efforts to discover a strong point that is in a constancy (60). He does this by external pressure and internal clues - seeds-occasions (9) and the directive of the father (79).
- ⲭⲣⲏⲥⲧⲟⲥ (χρηστός) - "useful", but also "kind"; Χριστός - "anointed one"...

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).

‖ (43) - "Who are you to pronounce these to us".
‖ (5), (15), (52), (77) - "Recognize the one who is before your face, and the one who is hidden from you will open up to you", "bend you upon your faces and worship him", "You have left the one who lives before you, and you have spoken to those who are dead", "Split a wood - I am there. Lift the stone and you will discover me there".

- "To shall believe you" - to expect Jesus as something outside. "You examine the edge of the sky with the earth" - the horizon - that which is very far away - a daydreaming and a remembering. But Jesus is not outside, but the one who here and now, in reality, from the inside helps to instantly process the seeds-occasions by 5 trees.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Constancy»: (11), (19), (27), (33), (38), (42), (50), (51), (60), (64), (76), (79), (86), (90), (92).

‖ (2), (94) - seek and find.
‖ (38) - Jesus, who lives, can only be seen and heard in the initial ("now").

- The meaning of Jesus' sayings is opened up "now" - in the initial (18).

= «Experience»: (14), (29), (44), (53), (93), (114).
= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (44) - "But the one who generates one to the experience that is pure will get rid of them neither in the earth nor in the sky" - do not be remembering, do not be daydreaming.
‖ (65) - sends servants and son to the peasants for the fruit of the vineyard.

- "The one that is pure" (singular) - experience (44); "in order to they do not throw them" (plural) - records of experience.
Do not give pure experience (unconscious or intentional records of real feedbacks in the corpus-world) to dogs (to models and delays-attachments), in order to they (models and delays-attachments) do not throw them (records of experience) into the dunghill, which is a thought in the form of a daydreaming/remembering, and so that such a thought does not distort them (records of experience).
- "Pearl" - what gives unity. Pearl as a symbol of royalty and unity - see (76).
Delays-attachments and models (both those and those are pigs) should not split (pull apart) the unity into parts.

= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (2), (92) - seek and find.

= «Delays-attachments»: (9), (21), (44), (45), (47), (57), (63), (68), (69), (93), (95).

- If you lend at interest, there will be an expectation - a delay. However, "but give to the one from whom you will not take it away" - this is not about alms, from which the expectation also arises, and which is clearly condemned in (6) and (14). The point is not to whom to give, but how to give: if you give, then give so (so much) so that there is no delay on the expectation of a return of money - so that there is no attachment to the money lent, generating the remembering of their lending and the daydreaming of their return with interest.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (20), (46) - "it (the grain) will put forth a big branch, and it (the grain) becomes shelter of birds of the sky"; "the one who becomes in you to become little will recognize the royalty, and he will become higher than John".

- "A little leaven" (the opposite of "the greater part of mind" in (45)) - a little model of the light of self-awareness as the father, becoming a big light of self-awareness (83).

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Mind»: (17), (28), (45), (63), (67), (68), (69), (86), (87), (94), (97).

‖ (57) - the elimination of attachments leads to the disappearance of objects of attachments (burning of circumstances): superfluous affairs, acquaintances, hobbies and so on.

- "Full of flour" - see also (8): "(Net) is full of fish."
- "The leg of the jar broke" - it is also said about the eyes in (46).
- See also (61): "When he becomes devastated, he will be filled with light."
- "Flour in a jar" - objects of attachments: superfluous affairs, acquaintances, hobbies and other circumstances. "Is walking down the road" - is working on herself. "The leg of the jar broke" - the influence of attachments has ceased. "She did not know. She did not understand to make an effort (that she needed to stop and fix it)" - the influence of models has ceased. "She got to her house" - returned to the initial (18). "She discovered it (the jar) empty" - without superfluous affairs, acquaintances, hobbies and other circumstances.
The emptiness was filled with the light of self-awareness - the state of the royalty of the father came.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).

‖ (58), (77), (78), (98) - "made an effort - discovered the life"; "split a wood, lift the stone"; "recognize the reality"; "slew the influential."

- Training, effort, testing, practice, "recognize you (yourself)": the previous two, the next one, (3) and many others.

= «Strong point»: (4), (24), (32), (60), (64), (68), (70), (76), (99).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.
‖ (79) - "Commendable are those who have heard the directive of the father. They kept it in a reality."
[ (99) - (101) ] - a block about: here and now there should be only disciples and Jesus (you and the light of self-awareness), and from the rest, only records of experience are needed.

- Connection with the previous fragment: practice ("he drew, he stabbed into" - "those who perform").
- Delay on consanguinity, attachment to it - this is being in a non-existent past and future.
- "To perform the wish of my father" — "when you recognize you ... you are the sons of the father" (3) — "to hear the directive of the father" (79) — to see the father in yourself (15).
- He who performs in himself the wish of the light of self-awareness as the father, will enter into the state of the royalty of the father.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «The light of self-awareness»: (5), (9), (11), (17), (24), (32), (33), (50), (61), (73), (74), (77), (83), (96), (100).

‖ (30) - "The place where there are three gods, there are gods there". In the entire text, the word "god(s)" occurs in only two fragments.
‖ (88) - "And you yourself, for your part, give them those that are from the very your".

- This fragment is a continuation of the previous one: here and now there should be only you and Jesus (the light of self-awareness), and from the rest, only records of experience are needed (taxes, etc.)
- "...And the one who is mine - you give him to me" - the light of self-awareness. See also (61): "I am the one who exists from the one who is equal. They gave me from those who are mine of my father." Jesus exists from a man when the model of the light of self-awareness as the father in this man (it located in the treasury (45)) is equal to the very light of self-awareness (83).

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.
[ (99) - (101) ] — a block about: here and now there should be only disciples and Jesus (you and the light of self-awareness), and from the rest, only records of experience are needed.

- "With my method": in the original "with my way". See also (55) (+ father, mother), (108).
- "...Loves his father with his mother with my method": loves his father and mother as those in whom the model of the light of self-awareness as the father has showed up (50)? "...Real - she gave me life": there are breaks in the text, so it is not yet possible to find out the meaning of the last three sentences.
- "Reality" - see also (53), (58), (69), (78), (79), (101), (104).

‖ (39) - the Pharisees and their hiding of the keys to knowledge-records.

- The Pharisees do not allow to apply knowledge correctly, that is, to translate it into practice, into efforts while being in reality - they do not allow "connecting" knowledge with the directive of the father (79).

= «Man-house»: (16), (21), (31), (33), (35), (48), (66), (71), (98), (103).
= «Seeds-occasions - fruit»: (8), (9), (14), (21), (35), (40), (41), (45), (57), (73), (103).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (21), (35) - "But you stay awake toward the primacy of the world. Gird yourself with great strength...", "the need that you are waiting for, they will discover it"; "unless he binds his hands".

- "Robbers" - the seeds-occasions for delays-attachments.
- In contrast to this fragment, in (21) it is specified that attention should be constant: "But you stay awake toward the primacy of the world."

= «Prayer and fasting»: (6), (14), (27), (104).
= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (78) - "They are dressed in these delicate clothes, and they will not be able to recognize the reality."

- "Reality" - see also (53), (58), (69), (78), (79), (101), (104).
- In this fragment, Jesus does not at all compare himself with the bridegroom, but, on the contrary, contrasts himself with the bridegroom, similar to the contrasting with the kings in delicate clothes in (78).
- Those who are not in the reality, let them fast and pray in their "future", "when the bridegroom comes out of" the non-existent outer "bridal chamber".

= «Father-son»: (3), (5), (15), (16), (23), (30), (40), (44), (48), (50), (61), (69), (79), (83), (99), (101), (105).

‖ (53), (55), (72), (79), (99), (101), (105) - consanguinity as a group of models that generate a thought in the form of a daydreaming/remembering.

- "Son of a prostitute": the son of an unknown father; son of several fathers; fatherless son. The real father is the light of self-awareness.
- "Recognize the father" - see also (69): "Those who are there have recognized the father in a reality."

= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (22) - "When you become the two one, ... , - then you will enter the royalty." (To become the son of the man = to enter the royalty.)
‖ (11), (16), (22) - make the two the unified ones.
‖ (48) Mountain, be removed + two harmonize with their companions (with five trees) in this unified house.

- "When you become the two one": "two" means {the light of self-awareness as the father + man as the son}; "one" means {the light of self-awareness}. {Two one} is a man in the state of Jesus ("it is a change (along) with a constancy" (50)).
- Perhaps, in this fragment, as in (48), the mountain is not a symbol of height, but a symbol of a greater part of mind containing attachments (45).

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).
= «Unity»: (4), (11), (16), (22), (23), (30), (43), (47), (48), (49), (61), (62), (75), (76), (89), (93), (106), (107).

‖ (8), (21), (23), (76) - "big fish"; "they take off their cloaks to get a field"; "to select the very your, one from thousand, and two from ten thousand"; "bought a pearl".

- Similar dynamic in (2): "The one who seeks should not cease seeking until he finds."
- 99 sheep are models and delays-attachments. The lost sheep is a strong point, a pearl, a model of the light of self-awareness as the father.

= «Jesus»: (Foreword), (10), (12), (13), (16), (17), (19), (23), (24), (28), (30), (37), (38), (43), (52), (55), (61), (71), (72), (77), (82), (90), (91), (92), (100), (101), (104), (108).

‖ (1), (43) - "The one who discovers the meaning of these sayings..."; "Who are you to pronounce these to us? In those that I pronounce to you."
‖ (13) - "You have drunk, you have become drunk from the exciting spring that I have measured out."

- "With my method": in the original "with my way". See also (55), (101).
- "Those that are hidden will appear to him" - the keys to knowledge - practice, efforts, reality.

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

- In the Coptic original, "field" is feminine, "treasury" is masculine.
- The man who had a treasury in his field did not tell anyone about it, including his son. The son could find it (treasury) only by himself - through the application of his own efforts. (Here, in contrast to, for example, (39), it is not about hiding the keys to knowledge, but about hiding the knowledge itself.)
- "...(He) came to plow" - made an effort - the keys to knowledge. "He discovered the treasure" - discovered knowledge. "He began to lend money at interest to those he cherished" - began to give knowledge to those he cherished in order to gain even more knowledge for himself. (Here, unlike (95), it is not said about money, but about knowledge, so there is no contradiction with (95))
- Perhaps this is another warning against family ties as models.
- Of course, it also begs the comparison of this fragment with the history of concealment and discovery of the records of Thomas themselves, which gives this fragment, as it were, the status of a prophecy.

= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Models»: (4), (6), (12), (13), (14), (21), (22), (34), (35), (36), (37), (44), (45), (46), (50), (64), (65), (68), (69), (78), (81), (83), (84), (93), (104), (110).

‖ (81) - "The one who has grown rich, let him reign".

- "Has grown rich" - fell under the influence of the model "rich" (not to be confused with "wealth" in (29) and (85)).
But in (81) a more correct way is indicated: one must not renounce the world, but reign over the model. Most likely, this fragment is transitional, that is: on the one hand, this saying no longer belong to Jesus; on the other hand, it has not yet gone so far from this teaching as to become a different teaching.

= «Lives who lives»: (Foreword), (3), (11), (37), (38), (50), (52), (56), (58), (59), (60), (61), (91), (92), (111).
= «Will not taste death»: (1), (4), (11), (18), (19), (59), (60), (61), (85), (111).
= «Corpus-world»: (7), (8), (10), (11), (16), (21), (22), (24), (27), (28), (29), (56), (70), (80), (87), (110), (111).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).

‖ (11), (12) - you must predetermine the corpus-world. The first two sentences are a modified parallel to the first two sentences (11).
‖ (3), (11), (37), (50), (111) - "you are the sons of the father who lives", "you made from it the one who lives", "you will see the son of the one who lives", "we are the select of the father who lives", "the one who lives from the one who lives", et al.
‖ (11), (56), (80) - "the world does not predetermine (him)".

- "...Lives from the one who lives" - from the light of self-awareness as the father.
- "The one who discovers himself, ..." - the one who discovers himself as "1—2", that is, as "{father}-{father + son}" - see (44), second part of (11), and others.

= «Organism»: (28), (29), (112).
= «Thought»: (25), (28), (63), (87), (112).

‖ (62), (87) - harmful identification.

- An organism is a biological component of a man and of a corpus-world. Thought is either awareness of the records, operating them on the basis of the quinary system, as well as correcting the records of experience, or daydreaming/remembering created by delays-attachments and models.
- Organism and thought close the chain of human: "5 trees → corpus-world → experience → organism → thought".
- In both cases considered in this fragment, it is assumed that woe will exactly to what pulls down:
a) The organism pulls the thought down - the organism makes the thought delay on itself (on organism). And when the thought delays on the organism, it (thought) becomes a daydreaming (fear) and a remembering (fear), and a daydreaming/remembering through the psyche affects the state of the organism (imaginary illnesses, etc.)
b) The thought pulls the organism down - the thought makes the organism delay on itself (on thought). And when the organism delays on the thought, it (organism) takes away from it (from thought) its purpose (awareness of the records, operating them on the basis of the quinary system, as well as correcting the records of experience).
- The organism and thought are also found together in (28).
- This fragment is an attempt to rethink the fragment (87), the meaning of which is as follows: suffering occurs because of delay of the "concept about the corpus" on the "corpus", and also because of delay of the "thought" on the "concept about the corpus" and on the "corpus" together.
However, firstly, if in (87) it is said about "suffering" as a state of a man as a whole, then here it is said about "woe" to something - to an organism or a thought, which implies the ability of an organism and of a thought to experience "woe" without affecting the state of the man as a whole, but this cannot be.
Secondly, in (87) it is absolutely correct said about the "corpus", and not about the "organism", since the "organism" is only a part of the world and of the man, but the whole man suffers with all his sense of himself as a "corpus-world". (This is reflected, for example, in such expressions as: "the world has collapsed for man", "a man was not up to any thing", "the ground was slipping from under his feet", etc.)
And thirdly, "delay" is not necessarily a thought process, and this subtlety is reflected in (87): not only the "thought", but also the "concept about the corpus" can delay on the "corpus". Here, this difference is not reflected.
Thus, in this fragment, as in some others of the final ten or fifteen, there are signs of transitivity.
Perhaps this fragment contributed to the idea of ​​opposing "thought" and "flesh", or "soul" and "flesh", or "spirit" and "flesh".

= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (3), (20), (54) - "the royalty is of your inner, and it is of your eye"; "and it (the grain) becomes shelter of birds of the sky"; royalty is not from heavens.
‖ (20) - "But when it (the royalty of the heavens) falls upon the earth..."

- Royalty is the state of man. If it is, then it is now ("will not come in a waiting for") and here ("not from this side and not from that side").
- "On the earth" - in reality.

= «Experience»: (14), (29), (44), (53), (93), (114).
= «Primacy»: (3), (4), (18), (19), (21), (24), (41), (47), (56), (62), (73), (80), (85), (87), (88), (103), (111), (114).
= «Royalty»: (2), (3), (20), (22), (27), (46), (49), (54), (57), (76), (82), (96), (97), (98), (99), (103), (107), (109), (113), (114).

‖ (22) - "so that you make from the male womanhood this unified one in order to the male does not become male who is being so that the woman become woman."

- When studying this fragment, attention should be paid to the following:
• in (22) Jesus says about a woman as a component of unity;
• in two other fragments, where women familiar to Jesus appear - Mary (21) and Salome (61), no obstacles due to gender are even hinted at;
• this is one of three fragments ((20), (54) and (114)), where the word "royalty" is used in combination with "heavens" and, importantly, in the other two such combination is not welcomed by Jesus. And in fragment (3) the notion of royalty being in the sky is even explicitly condemned.

- This caption does not mean that this document should be called that way. After all, there is practically no narrative in this document, and "good news" should carry information about the event.
The correct and logical name is contained in the foreword: "These are the sayings that are hidden. Jesus, who lives, spoke them, and Didymus Judas Thomas recorded them." Or, abbreviated: "The Sayings of Jesus as Recorded by Thomas."