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Πλήρωμα (“fullness”; pl. πληρώματα) is a Greek word that assumed particular importance as a terminus technicus for divine presence in early Christian literature and especially our evidence regarding Gnosticism (Gnosis/Gnosticism). In classical and Hellenistic Greek, πλήρωμα appeared in non-technical, colloquial, and everyday usages to denote a complete g…

The Paraphrase of Shem is the first tractate of the best-preserved codex discovered at Nag Hammadi (Upper Egypt) in 1945 – codex 7 – and so is among the most complete of the Coptic texts composing the Nag Hammadi collection. The scribal hand of the codex is a practiced, lovely unical script, identical to that of the latter treatises of NHC XI ( Allogenes and Hypsiphrone). The scribe of the first half of NHC IX also wrote NHC I, 4 ( Resurrection, Treatise on), and the make of codices I, VII, and XI are similar, so the three are generally considered to make up a subcollection …

The Three Steles of Seth is the fifth and last tractate of the best-preserved codex discovered at Nag Hammadi (Upper Egypt) in 1945 – codex VII – although it suffers from deterioration in its final pages. The scribal hand of the codex is a practiced, lovely unical script, identical to that of the latter treatises of NHC XI ( Allogenes and Hypsiphrone). The scribe of the first half of NHC XI also wrote NHC I, 4 ( Resurrection, Treatise on), and the make of codices I, VII, and XI are similar, so the three books are generally considered to comprise a subcollection (Painchau…

The Interpretation of Knowledge is the first tractate of a Coptic book discovered near Nag Hammadi (Upper Egypt; Nag Hammadi Writings) in 1945: Codex XI. The scribe who copied the Interpretation of Knowledge also copied the subsequent work in the codex and the liturgical fragments that follow it ( Valentinian Exposition), as well as NHC I, 4 ( Resurrection, Treatise on). The scribe responsible for writing the latter treatises of NHC XI ( Allogenes and Hypsiphrone) also copied NHC VII, and the binding of Codices I, VII, and XI are similar, so the three may comprise a…

The Second Treatise (or Discourse) of the Great Seth is the second tractate of the best-preserved codex discovered at Nag Hammadi (Upper Egypt) in 1945 – codex VII – and so is among the most complete of the Coptic texts making up the Nag Hammadi collection. The scribal hand of the codex is a practiced, lovely uncial script, identical to that of the latter treatises of NHC XI ( Allogenes and Hypsiphrone). The scribe of the first half of NHC XI also wrote NHC I, 4 ( Resurrection, Treatise on), and the make of codices I, VII, and IX are similar, so the three are generally considered to make up a subcollection (Painchaud & Kaler, 2007, 447–453). The dialect of …

In the arithmetically informed speculations of Christian and Hermetic theologians of the early centuries CE, the eighth “sphere” or region (ὀγδοάς, “ogdoad”), as well as groups of eight celestial places or entiti…

Hermes Trismegistus (Gk τρισμέγιστος, “Thrice-Greatest”) is a legendary figure whose name is synonymous with archaic knowledge about the mysteries of the universe, particularly the “occult sciences” of magic, astrology, and alchemy. An amalgam of Thoth – the ancient, native Egyptian god of magic and learning – and Greek Hermes, he is a “culture-hero” of Hellenistic Egypt who came in the Roman period to represent the lore of Egyptian antiquity through the literature where he appears as …

Part of 4 Ecclesiasticus/Ben Sira 4.7.1 Background and SignificanceThe Book of Ben Sira is among the more significant scriptures from the Bible transmitted in Coptic. It is translated across a variety of dialects and periods, is relatively well-preserved in the manuscripts, and is employed in the Coptic liturgy through the present day. The translation of Sirach from LXX (4.3) into the Sahidic dialect of Coptic…

Part of 9 Judith 9.7.1 Background and Manuscript Evidence1In the Coptic language, the book of Judith can only be read in the Sahidic dialect of Upper Egyp…

Part of 15 Wisdom of SolomonThe Wisdom of Solomon was probably first translated into Coptic in the fourth century C.E., during the flourishing of the Sahidic (Upper Egyptian/Southern) dialect that would remain the classical, literary variant of Coptic through the seventh or eighth century C.E. This period witnessed the extensive production of Coptic literature, and particularly biblical translations (I.1.4.2), the latter deriving chiefly from the Old Greek versions (I.1.3.1.1) preserved in the uncial manuscripts. Beginning in the eleventh ce…

Part of 5 Enoch - 5.6 The Letter of Enoch 5.6.4.1 Background and ManuscriptA single parchment fragment preserving part of a translation of the Apocalypse of Weeks ( 1 En 93:3–8) survives in Coptic, in the Classical Sahidic dialect of Upper Egypt. This southern diale…

Part of 14 Tobit 14.10.1 Significance and Manuscript EvidenceThe Book of Tobit was considered an authoritative part of the Old Testament in the Coptic Orthodox Church. Its significance amongst Egyptian Christians is ancient indeed; an intense, private prayer written upon an ostracon of the sixth–seventh century C.E., for instance, begi…

Part of 7 Ezra - 7.2 4 Ezra (= 2 Esdras 3–14) 7.2.5.1 Significance and Manuscript Evidence 4 Ezra is preserved in Coptic only in three short fragments in the Sahidic dialect of Upper Egypt, into which the initial translations of Biblical texts from Greek were made over the course of the fourth century C.E. (I.1.4.2.4).1 A parchment fragment (P. Berol. 9096) offers a translation of the text of 4 Ezra 13:30–33, 40–46.2 However, the text is both lacunous and brief. Violet demonstrated that some readings align with the Latin (7.2.3) and Syriac (7.2.2; e.g., 4 Ezra…