Ο Μιχαήλ Σερβέτος & ο Σατανάς / Michael Servetus & Satan

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“Videtis quantas vires habeat Sathan, cum aliquem possidet, hic homo est doctus imprimis, et fortasse se recte facere putavit, sed nunc possidetur a Diabolo, quod idem vobis accidere posset.”

«Βλέπετε τι δύναμη έχει ο Σατανάς, όταν καταλαμβάνει κάποιον. Αυτός ο άνθρωπος είναι λόγιος πρώτης διαλογής και πιθανώς πίστευε ότι ενεργούσε ορθά· αλλά έχει καταληφθεί πλέον από τον Διάβολο· το ίδιο ακριβώς θα μπορούσε να συμβεί στον καθένα σας».

“Ye see what force hath Satan, when he taketh possession of anyone. This man is a scholar of the first rank, and deemed perchance that he was acting rightly; but now is he possessed of the devil; the very same fate might have overtaken one of you.”

Historia mortis Serveti (1554),
in Johann Lorenz von Mosheim,
Historia Michaelis Serveti (1727),
p. 159.

Historia mortis Serveti
(An Account of the Death of Servetus, transl. A. Gordon),
Roland H. Bainton,
Hunted Heretic: The Life and Death of Michael Servetus, 1511-1553 (2005),
p./σ. 152.

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The palimpsest Ms. O 39 Sup. (Rahlfs 1098) of the Ambrosian Library in Milan (late 9th cent. C.E.)& the sacred Tetragrammaton /Το παλίμψηστο χειρόγραφο O 39 Sup. (Rahlfs 1098) της Αμβροσιανής Βιβλιοθήκης του Μιλάνου (τέλη 9ου αι. Κ.Χ.)& το ιερό Τετραγράμματο

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Giovanni Mercati,

Codex rescriptus Bybliothecae Ambrosianae O 39 SVP:
phototypice expressus et transcriptus.
Codices ex ecclesiasticis Italiae bybliothecis delecti
phototype expressi iussu Pii XI. Pont. Max. consilio
et studio procuratorum Bybliothecae Vaticanae; Vol. 8, 1958,

frag. 11, fol. 105r (pp. 10, 11).

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The Milan Palimpsest Greek
Milan, Ambrosian Library, O 39 Sup. A Palimpsest, Rahlfs 1098. The upper text is of little value, being merely a late (thirteenth century or later) copy of the Orthodox service book known as the Οκτώηχος. But two of the lower leaves are copies of a text based, in some form, on Origen’s Hexapla. The Hexapla of course contained six columns: Hebrew (in Hebrew letters). Hebrew (transcribed in Greek letters), Aquila, Symmachus, LXX, and Theodotian (plus occasional other versions). The Milan fragments include five of these columns: Hebrew in Greek letters (except that the tetragrammaton is written in Hebrew), Aquila, Symmachus, LXX, and — it is believed — Quinta. (The inclusion of Quinta in this manuscript is part of why there are so many vexed questions about Theodotian, Quinta, and kaige.) The total text is minimal — about 150 verses of Psalms. And the copy is much later than Origen’s original — it’s thought to be ninth or tenth century. But it gives us one of our few looks at the actual format of the Hexapla. * *

The Gospel of Judas & the unutterable Tetragrammaton / Το Ευαγγέλιο του Ιούδα & το άρρητο Τετραγράμματο

Judas [said] to him , “I know who you are and where you have come from. You are from the immortal realm of Barbelo. And I am not worthy to utter the name of the one who has sent you.”


Ο Ιούδας [είπε] σ' αυτόν <τον Ιησού>, «Γνωρίζω ποιος είσαι και από πού έρχεσαι. Κατάγεσαι από τον αθάνατο κόσμο του Μπάρμπελο <Βαρβηλώ>. Και είμαι ανάξιος να προφέρω το όνομα του ενός που σε έχει στείλει».

— Gospel of Judas / Ευαγγέλιο Ιούδα 35:15-21.

[Judas Iscariot] stands before Jesus, averts his eyes, apparently in a respectful manner, and offers a profession, from a Sethian gnostic point of view, of who Jesus really is. Judas states before Jesus, “I know who you are and where you have come from. You have come from the immortal aeon of Barbelo, and I am not worthy to utter the name of the one who has sent you” (35,15-21). With a term from Hebrew, Barbelo, perhaps meaning something like “God in four” (that is, God in the tetragrammaton, the four-letter ineffable name of the divine), this profession declares that Jesus is from a transcendent realm far beyond this mortal world, and that the name of the one sending Jesus to this world is too holy to utter.

* Marvin W. Meyer,
The Gospel of Judas: On a Night with Judas Iscariot,
Wipf and Stock Publishers, 2011,
p./σ. 8.

Information about the Gospel of Judas: / Πληροφορίες για το Ευαγγέλιο του Ιούδα:

Wilhelm Schneemelcher, ed., transl. by R. McL. Wilson,
New Testament Apocrypha: Gospels and Related Writings,
Louisville: John Knox Press, 1992,
pp./σσ. 386-387.

"The God" as a nomen sacrum and "a God/god" (with the indefinite/without article) within the Bohairic Coptic NT at 4th cent. C.E. /"Ο Θεός" ως nomen sacrum και "Θεός/θεός" (με αόριστο/χωρίς άρθρο) στην Βοχαϊρική Κοπτική ΚΔ του 4ου αι. Κ.Χ.

George William Horner,
The Coptic version of the New Testament in the northern dialect, Vol. 2,
Oxford University Press, 1898.

 Rodolphe Kasser (ed.),
Papyrus Bodmer, III. Evangile de Jean et Genese I-IV, 2 en bohairique.
Copt. 25. (Corpus Scriptorum Christianorum Orientalium),
Peeters Publishers, 1958.

Sahidic Coptic / Σαχιδική Κοπτική:

ϨΝ ΤЄϨΟΥЄΙΤЄ ΝЄϤϢΟΟΠ ΝϬΙΠϢΑϪЄ,
ΑΥѠ ΠϢΑϪЄ ΝЄϤϢΟΟΠ ΝΝΑϨΡΜ ΠΝΟΥΤЄ.
ΑΥѠ ΝЄΥΝΟΥΤЄ ΠЄ ΠϢΑϪЄ.