Holly'sWorld2.0

July 20, 2026 (Gregorian calendar/7th month/Day 200)
Monday, 13 Hamle 2018 (Ethiopian calendar/11th month)
Ḏabaḥ (Zabah) בח 27h (Enochian calendar/4th month/Offering of produce)
5 July, 2026 (International Fixed calendar)
Cosmic Moon 13, Gamma 24 (13 Moon calendar/Waxing Crescent moon)
~ Cosmic Turtle Moon of Presence, June 27th – July 24th
Holly Moon: July 8 – August 4 (Celtic 13 Month Tree calendar)
Month of the Ripe Corn Moon…Gu ye quo ni (Cherokee Moon)
canpasapa wi…moon when the chokecherries are black (Lakota Moon)
13.0.13.13.19 10 Cauac 12 Xul (Mayan Long Count calendar)
world jump day

Intro:

The Gospel of Philip is a Valentinian Gnostic text found in Nag Hammadi Codex II, dating from around the 3rd century CE. It is not a narrative gospel — it is a collection of sayings, meditations, and theological reflections on sacraments, spiritual transformation, and the nature of knowledge. It is best known for its description of Mary Magdalene as the companion Jesus “loved more than the disciples,” and for its teaching on the Bridal Chamber as the highest Gnostic sacrament.

The Gospel of Philip is not a gospel in any conventional sense — it has no narrative, no scenes from Jesus’s life, no miracles, no passion story. It is a collection of aphorisms, parables, theological meditations, and brief polemics, loosely structured around Valentinian sacramental theology. It reads more like a private reflection or a catechetical notebook than a public proclamation.

The title comes from a colophon at the end of the Coptic manuscript — Philip the Apostle is mentioned once in the text itself (at 73,8) but makes no extended appearance. The text was composed in Greek (probably in Syria) around the 3rd century CE and survives only in its Coptic translation in Nag Hammadi Codex II — the same codex that contains the Gospel of Thomas.

source: The Gospel of Philip: The Complete Guide

The Gospel of Philip
51-52

Gentiles, Hebrews, and Christians

51 A Hebrew creates a Hebrew, and [those] of this kind are called “a proselyte.” But a [proselyte] doesn’t create (another) proselyte. They’re like […] and they create others […] 52 it’s good enough for them that they come into being.

The slave seeks only freedom; they don’t seek their master’s property. But the son isn’t just a son; he claims his father’s inheritance for himself. Those who inherit the dead are themselves dead, and they inherit the dead. Those who inherit the living are themselves alive, and they inherit (both) the living and the dead. The dead can’t inherit anything, because how can the dead inherit? If the dead inherits the living they won’t die, but the dead will live even more! A gentile doesn’t die, because they’ve never lived in order that they may die. Whoever has believed in the Truth has lived, and is at risk of dying, because they’re alive since the day Christ came. The world is created, the cities gentrified, and the dead carried out.

When we were Hebrews, we were fatherless – we had (only) our mother. But when we became Christians, we gained both father and mother.

Symbols
51 Page Number
[ ] Gap in the text
/ \ Editorial correction of a scribal error
( ) Editorial insertion

Notes on Translation:
Page 52: since the day Christ came. It’s not clear whether this phrase is the end of the previous sentence or the beginning of the next. This translation follows Hugo Lundhaug, Images of Rebirth: Cognitive Poetics and Transformational Soteriology in the Gospel of Philip and the Exegesis of the Soul (Brill), 2010, p. 236, n. 309. gentrified. Literally, “adorned.”

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