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The Gospel of Philip
65

The Mystery of Marriage

[The] mystery of marriage [is] great, because [without] it the world would [not exist]; because [the] structure of [the world …], but the structure [… the marriage]. Think about the [intimate …] defiled, because it has […] power. Its image 65 exists in a [defilement].

The impure spirits take male and female [forms]. The males are those that are intimate with the souls which dwell in a female form, and the females are those that mingle with those in a male form through disobedience. No one will be able to escape being bound by them without receiving a male power and a female one – the groom and the bride – in the image of the bridal chamber. When the foolish females see a male sitting alone, they jump on him, play with him, and defile him. In the same way, when the foolish males see a beautiful female sitting alone, they seduce and coerce her, wanting to defile her. But if they see the husband and his wife sitting together, the females can’t go inside the husband, nor the males inside the wife. That’s what it’s like when the image unites with the angel; no one will be able to dare to go inside the [male] or the female.

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51 Page Number
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/ \ Editorial correction of a scribal error
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Notes on Translation:
Pages 64 and 65: intimate. Literally, koinōnia, also translated as “communion” or “fellowship.” However, the word is also “a favorite expr[ession] for the marital relationship as the most intimate betw[een] human beings.” William F. Arndt and F. Wilbur Gingrich, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, Fourth Revised and Augmented Edition (The University of Chicago Press), 1952, p. 439.

Page 65: male … female … husband … wife. In the Coptic, the word for “male” and “husband” is the same, as is the word for “female” and “wife.” The same words could also be translated as “man” and “woman.”

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