The Secret Gospel of Mark: A Public Domain Interlinear and Translation
Public-domain interlinear and translation related to the letter attributed to Clement of Alexandria on the Secret Gospel of Mark. (ref)
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Translation
Folio 1 recto
1 From the epistles of the most holy Clement, of the Stromateis (Miscellanies). To Theodore.
2 You did well, silencing the unmentionable doctrines of the Carpocratians.
3 For these are the prophesied stars straying from the narrow path of the commandments
4 into a bottomless abyss of fleshly and bodily transgressions.
5 For being inflated as to “knowledge,” as they say, “of the deep things of Satan,” they
overlook
6 that they cast themselves into the deepest gloom of falsehood, and bragging
7 they are free, they have become slaves of servile lusts. These, therefore,
8 must be opposed in each and every way. For, even if they say something true, nevertheless,
9 one who loves truth must not agree with them. For not everything actual is the truth, nor
10 is what appears to be true according to human opinion to be preferred over the
11 real truth according to the faith. So of the chatter about the divinely inspired
12 Gospel according to Mark, some things are completely false, and even if others contain
some true things,
13 they nevertheless have not been transmitted truly. For true things when commingled
14 with concoctions become counterfeits, so that, according to the saying, “Even
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15 salt loses its taste.” Then regarding Mark, during Peter’s sojourn in Rome,
16 he wrote a narrative of the Lord’s deeds, but not recording everything, nor especially
17 indicating what is mystical, but selecting what he thought most useful for
18 the increase of the catechumens’ faith. When, however, Peter was martyred, Mark fled
19 to Alexandria, bringing both his own and Peter’s
20 drafts, from which he copied into his first book the things
21 fitting for advancement in knowledge, preparing a more spiritual gos-
22 pel for the use of the mature. Similarly, not once did he publish the
23 secret things, nor write the hierophantic doctrine of the
24 Lord, but arranged the previously mentioned deeds as well as others. Furthermore,
25 he introduced certain sayings, the exegesis of which he had knowledge, to initiate the
26 hearers into the holy of holies of the truth veiled seven times. Therefore, in this way
27 he prepared in advance, not grudgingly or carelessly, as it seems to me, and
28 when he died he left behind his writing to the church in
Folio 1 verso
1 Alexandria, where it is even now kept exceedingly well guarded,
2 being recited solely to those who those initiated into the greater mysteries. However, as the
3 blood-stained demons are ever scheming the damnation of the human race,
4 Carpocrates, instructed by them and employing deceitful skills, enslaved
5 in this manner a certain presbyter of the church in Alexandria
6 so that from him he obtained a copy of the mystical gospel, and which he
7 interpreted according to his blasphemous and fleshly opinion. What is more,
8 he polluted the undefiled and sacred sayings by commingling them with the
9 most revolting lies. From this commingling is derived
10 the doctrine of the Carpocratians. To these, then, even as I have reported earlier, one must
never yield
11 nor admit when they make false allegations, that the
12 mystical gospel is by Mark, but should even deny it on oath. For not to
13 everyone should everything that is true be told. On account of this, the wisdom of God
through Solomon
14 commands, “Answer the fool from his foolishness,” teaching us that it is necessary that
from darkened
15 minds the light of truth be hidden. For example,
16 it says, “From the one who has not, it will be taken away,” and, “Let the fool walk in
darkness.” We,
17 however, are sons of light, having been illuminated from above by the dawn of the spirit
18 of the Lord. “But where the spirit of the Lord is,” it says, “there is freedom.” “For to the
pure, all things
19 are pure.” So I will not refrain from answering the things you asked,
20 exposing the false reports with the same sayings of the gospel.
21 Naturally, after the (words) “they were on the way, going up to Jerusalem,” and the
22 following things until, “After three days he will rise again,” thus it reads word for word:
23 “And they entered into Bethany and there was a woman there whose brother had
24 died. And she came and prostrated to Jesus, and said to him, ‘Son
25 of David, have mercy on me.’ The disciples, however, rebuked her. And growing angry,
26 Jesus went away with her into the garden where the tomb was, and
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Folio 2 recto
1 suddenly there was heard a loud sound from the tomb, and Jesus drew near and
2 rolled away the stone from the door of the tomb, and entering immediately where
3 the youth was, he stretched out his hand and raised him up and grabbed hold of
4 his hand, but seeing him, the youth loved him, and
5 started to implore him that he could be with him. And coming out
6 of the tomb, he entered the house of the youth, for he was wealthy. And after
7 six days, Jesus ordered him, and when evening came, the
8 youth approached him naked, being covered with only a robe. And
9 he stayed with him that night. For
10 Jesus taught him the mystery of the kingdom of God. From there, he rose
11 and returned to the other side of the Jordan.” And although these (words) follow the
(words), “and
12 James and John approached him,” and the whole
13 pericope, by contrast, the (words), “naked on naked,” and the other things you wrote about
are not
14 found. After, however, the (words), “he entered into Jericho,” it introduces only, “and
15 there were the sister of the youth whom Jesus loved, and
16 his mother and Salome, and Jesus did not receive them.”
17 The many other things you wrote, however, appear to be, and are, false reports.
18 Certainly indeed, the true exegesis, in accord with the true philosophy [. . .]
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Full Source Text
The Secret Gospel of Mark:
A Public Domain Interlinear
by Samuel Zinner
“The Secret Gospel of Mark” is cited in a letter attributed (pseudepigraphically) to
Clement of Alexandria which was discovered in 1958 by Morton Smith at the Mar Saba
monastery near Jerusalem. The letter describes a version of the Gospel of Mark that contains
additional esoteric material.
For the Greek text, I have used the manuscript photographs in Morton Smith (1973). I
have compared these with the transcriptions of Smith, Tselikas (2009), Viklund/Paananen
(2013), and Adam (2018). Unlike Adam, Tselikas, and Viklund/Paananen, I have not
corrected the Greek manuscript, nor have I introduced initial majuscule letters in names. I
have endeavored instead to transcribe the text as the scribe wrote it. Technical computer
assistance was provided by Mark M. Mattison. The project was funded by the generosity of
the Other Gospels foundation (othergospels.com).
The Question of Authenticity
Because of this text’s extraordinary claims, its authenticity has been questioned. Many
have argued that Morton Smith forged it.
According to James R. Russell, Mashtots Professor of Armenian Studies, Emeritus,
Harvard University, his late colleague Professor Nina Georgievna Garsoı̈ an (1923-2022),
herself a colleague of Morton Smith, assured Russell concerning Smith that he lacked both the
grammatical and paleographical abilities to forge a text like Secret Mark in eighteenth-century
Greek cursive script. Russell adds that Professor Guy Stroumsa (Hebrew University) similarly
assured Russell on the basis of Stroumsa’s intimate knowledge of the correspondence
between Smith and Gershom Scholem that Stroumsa was absolutely convinced that Smith had
not forged Secret Mark.
Bibliography
Adam, A. K. M., Fragment of the Letter of Clement to Theodore Containing the Secret
Gospel of Mark: A Study Edition (Edition 1.0, April 2018; Oxford: Quadriga, 2018):
https://www.academia.edu/36451074/Clement_to_Theodore_the_Secret_Gospel_of_Mark_A
_Study_Edition
Russell, James R., “On the Unknown,” Voprosy Teologii 1 (forthcoming, 2025). The
journal is available online: <https://theologyjournal.spbu.ru/>. I thank Professor Russel for
kindly sharing with me a copy of his forthcoming essay.
Smith, Morton, Clement of Alexandria and the Secret Gospel of Mark (Cambridge:
Harvard University Press, 1973).
Tselikas, Agamemnon, in “Did Morton Smith Forge ‘Secret Mark’?” Biblical Archæology
(14 October, 2009), links available at:
https://www.biblicalarchaeology.org/daily/biblical-topics/bible-
interpretation/agamemnon-tselikas-handwriting-analysis-report/
Viklund, Roger; Timo S. Paananen, “Distortion of the Scribal Hand in the Images of
Clement’s Letter to Theodore,” Vigiliae Christianae 67 (2013): pp. 235-247.
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Greek-English Interlinear
Folio 1 recto
1 ἐκ τῶν ἐπιστολῶν τοῦ ἁγιωτάτου κλήμεντος τοῦ στρωματέως· θεοδώρῳ·
from the epistles of-the most-holy Clement of-the Stromateis (Miscellanies). to-Theodore.
2 καλῶς ἐποίησας ἐπιστομίσας τὰς ἀῤῥήτους διδασκαλίας τῶν καρποκρατιανῶν·
well you-did silencing the unmentionable doctrines of-the Carpocratians.
3 οὗτοι γὰρ οἱ προφητευθέντες ἀστέρες πλανῆται, οἱ ἀπὸ τῆς στενῆς τῶν ἐντολῶν
these-are for the prophesied stars straying, the from the narrow of-the commandments
4 ὁδοῦ εἰς ἀπέρατον ἄβυσσον πλανώμενοι τῶν σαρκικῶν καὶ ἐνσωμάτων ἁμαρτιῶν·
of-the-path into a-bottomless abyss straying of-the fleshly and bodily transgressions.
5 πεφυσιωμένοι γὰρ εἰς γνῶσιν, ὡς λέγουσιν, τῶν βαθέων τοῦ σατανᾶ λανθάνουσιν εἰς
being-inflated for into “knowledge,” as they-say, “of-the deep-things of Satan” they-overlook into
6 τὸν ζόφον τοῦ σκότους τοῦ ψεύδους ἑαυτοὺς ἀποῤῥίπτοντες καὶ καυχώμενοι
the (deep)-gloom of-the darkness of-the falsehood themselves they-are-casting and bragging
7 ἐλευθέρους εἶναι δοῦλοι γεγόνασιν ἀνδραποδώδων ἐπιθυμιῶν· τούτοις οὖν
they-are-free they-are slaves become of-enslaving lusts. these therefore
8 ἀντιστατέον πάντῃ τε καὶ πάντως· εἰ γὰρ καὶ τι ἀληθὲς λέγοιεν, οὐδ ̓ οὕτω
must-be-opposed each both and every-(way). if for even something true they-say, not in-this-way
9 συμφωνοίη ἂν αὐτοῖς ὁ τῆς ἀληθείας ἐραστής· οὐδὲ γὰρ πάντα τἀληθῆ ἀλήθεια, οὐδὲ
agree - whoever the of-the truth (is)-a lover. not for everything true (is)-truth, nor-is
10 τὴν κατὰ τὰς ἀνθρωπίνας δόξας φαινομένην ἀλήθειαν προκριτέον τῆς
what according-to the human opinion appears (as)-truth to-be-preferred to-the
11 ἀληθοῦς ἀληθείας τῆς κατὰ τὴν πίστιν· τῶν τοίνυν θρυλουμένων περὶ τοῦ θεοπνεύστου
true truth of-the according-to the faith. of-the so chatter about the divinely-inspired
12 κατὰ μάρκον εὐαγγελίου, τὰ μὲν ψεύδεται παντελῶς, τὰ δέ, εἰ καὶ ἀληθῆ τινα :
according-to Mark Gospel, in-some-respects false completely, things but, even if true things
13 περιέχει, οὐδ’ οὕτως ἀληθῶς παραδίδοται· συγκεκραμένα γὰρ τἀληθῆ
encompass, not in-this-way truly have-been-transmitted. commingled-(with) for true-things
14 τοῖς πλάσμασι παραχαράσσεται ὥστε, τοῦτο δὴ τὸ λεγόμενον, καὶ τὸ
the concoctions (become)-falsified inasmuch-as, according-to the saying, “even the
15 ἅλας μωρανθῆναι· ὁ γοὖν μάρκος, κατὰ τὴν τοῦ πέτρου ἐν ῥώμῃ διατριβήν,
salt loses-its-taste.” the as-for Mark, during of-the Peter in Rome sojourn,
16 ἀνέγραψε τὰς πράξεις τοῦ κ(υρίο)υ· οὐ μέντοι πάσας ἐξαγγέλλων, οὐδὲ μὴν τὰς
he-wrote the deeds of-the Lord. not but everything telling, nor truly the
17 μυστικὰς ὑποσημαίνων, ἀλλ’ ἐκλεγόμενος ἃς χρησιμωτάτας ἐνόμισε πρὸς
mystical hinting, but picking what was-useful he-believed for
18 αὔξησιν τῆς τῶν κατηχουμένων πίστεως· τοῦ δὲ πέτρου μαρτυρήσαντος παρῆλθεν
increase of-the of-the catechumens faith. the but Peter was-martyred fled
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19 εἰς ἀλεξάνδρειαν ὁ μάρκος κομίζων καὶ ταταυτοῦ καὶ τὰ τοῦ πέτρου
into Alexandria the Mark carrying both his-own and the of-the of-Peter
20 ὑπομνήματα, ἐξ ὧν μεταφέρων εἰς τὸ πρῶτον αὐτοῦ βιβλίον τὰ τοῖς
drafts, from which he-copied into the first of-his book the things
21 προκόπτουσι περὶ τὴν γνῶσιν κατάλληλα συνέταξε πνευματικώτερον εὐ :
advancing for the knowledge appropriate preparing (a)-more-spiritual gos-
22 αγγέλιον εἰς τὴν τῶν τελειουμένων χρῆσιν· οὐδέπω ὅμως αὐτὰ τὰ ἀπόῤῥη :
pel for the of-the mature (he-did)-proclaim. not-at-all similarly himself the forbidden
23 τα ἐξωρχήσατο, οὐδὲ κατέγραψε τὴν ἱεροφαντικὴν διδασκαλίαν τοῦ
things profane, nor write the hierophantic doctrine of-the
24 κ(υρίο)υ, ἀλλὰ ταῖς προγεγραμμέναις πράξεσιν ἐπιθεὶς καὶ ἄλλας· ἔτι
Lord, but the previously-mentioned deeds put and others. furthermore
25 προσεπήγαγε λόγιά τινα ὧν ἠπίστατο τὴν ξήγησιν μυσταγωγήσειν τοὺς
he-introduced sayings certain which he-knew the exegesis to-initiate of-the
26 ἀκροατὰς εἰς τὸ ἄδυτον τῆς ἑπτάκις κεκαλυμμένης ἀληθείας· οὕτως οὖν :
hearers into the holy-of-holies of-the sevenfold veiled truth. in-this-way therefore
27 προπαρεσκεύασεν, οὐ φθονερῶς οὐδ’ ἀπροφυλάκτως, ὡς ἐγὼ οἶμαι, και
he-prepared-in-advance, not grudgingly nor carelessly, as to-me it-seems, and
28 ἀποθνήσκων κατέλιπε τὸ αὐτοῦ σύγγραμμα τῇ ἐκκλησίᾳ τῇ ἐν :
when-he-died he-left-behind the of-his writing to-the church which-(is) in
Folio 1 verso
1 ἀλεξανδρείᾳ, ὅπου εἰσέτι νῦν ἀσφαλῶς εὖ μάλα τηρεῖται,
Alexandria, where still now (it-is)-firmly well very guarded,
2 ἀναγινωσκόμενον πρὸς αὐτοὺς μόνους τοὺς μυουμένους τὰ μεγάλα μυστήρια· τῶν δὲ
being-read to those only those initiated-into the greater mysteries. of-the however
3 μιαρῶν δαιμόνων ὄλεθρον τῷ τῶν ἀν(θρώπ)ων γένει πάντοτε μηχανώντων, ὁ
blood-stained demons destruction the of-the human race always (are)-scheming, the
4 καρποκράτης, ὑπ’ αὐτῶν διδαχθεὶς καὶ ἀπατηλοῖς τέχναις χρησάμενος
Carpocrates, by them instructed and deceitful skills employed
5 οὕτω πρεσβύτερόν τινα τῆς ἐν ἀλεξανδρείᾳ ἐκκλησίας κατεδούλωσεν,
in-this-way presbyter (a)-certain of-the in Alexandria church enslaved,
6 ὥστε παρ’ αὐτοῦ ἐκόμισεν ἀπόγραφον τοῦ μυστικοῦ εὐαγγελίου, ὁ
inasmuch-as from him he-obtained a-copy of-the mystical Gospel, which
7 καὶ ἐξηγήσατο κατὰ τὴν βλασφημὸν καὶ σαρκικὴν αὐτοῦ δόξαν· ἔτι :
and he-interpreted according-to the blasphemous and fleshly of-him opinion. furthermore
8 δὲ καὶ ἐμίανε ταῖς ἀχράντοις καὶ ἁγίαις λέξεσιν ἀναμιγνὺς
but also he-polluted the undefiled and sacred sayings (by)-commingling-(them)-with
9 ἀναιδέστατα ψεύσματα· τοῦ δὲ κράματος τούτου ἐξαντλῆται τὸ τῶν
most-revolting lies. the but commingling this is-derived the of-the
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10 καρποκρατιανῶν δόγμα· τούτοις οὖν, καθὼς καὶ προείρηκα, οὐδέποτε εἰκτέον
Carpocratians doctrine. to-these then, as even earlier, not-ever one-must-yield
11 οὐδὲ προτείνουσιν αὐτοῖς τὰ κατεψευσμένα συγχωρητέον τοῦ μάρκου
nor I-reported they the make-false-allegations one-must-concede of-the Mark
12 εἶναι τὸ μυστικὸν εὐαγγέλιον, ἀλλὰ καὶ μεθ’ ὅρκου ἀρνητέον· οὐ γὰρ ἅπασι
to-be the mystical Gospel, instead and after-that (on)-oath one-must-deny-(it). not for all
13 πάντα ἀληθῆ λεκτέον· διὰ τοῦτο ἡ σοφία τοῦ θεοῦ διὰ σολομῶντος
everyone (what-is)-true (should)-be-told. on-account-of-this the wisdom of-the God through Solomon
14 παραγγέλλει, ἀποκρίνου τῷ μωρῷ ἐκ τῆς μωρίας αὐτοῦ, πρὸς τοὺς τυφλοὺς τὸν
commands, “answer the fool from the foolishness of-him,” to the darkened of-the
15 νοῦν τὸ φῶς τῆς ἀληθείας δεῖν ἐπικρύπτεσθαι διδάσκουσα· αὐτίκα
mind the light of-the truth need (be)-hidden teaching. for-example
16 φησί, τοῦ δὲ μὴ ἔχοντος ἀρθήσεται, καὶ ὁ μωρὸς ἐν σκότει πορευέσθω· ἡμεῖς
it-says, “the-(one) but not has (it)-will-be-taken,” and “the fool in darkness let-walk.” we
17 δὲ υἱοὶ φωτός ἐσμεν, πεφωτισμένοι τῇ ἐξ ὕψους ἀνατολῇ τοῦ πνεύματος
however, sons of-light are, having-been-illuminated there from above (by)-the-dawn of-the spirit
18 τοῦ κ(υρίο)υ· οὗ δὲ τὸ πνεῦμα τοῦ κ(υρίο)υ, φησίν, ἐκεῖ ἐλευθερία· πάντα γὰρ
of-the Lord. “where but the spirit of-the Lord (is),” it-says, “there (is) freedom.” “all-things for
19 καθαρὰ τοῖς καθαροῖς· σοὶ τοίνυν οὐκ ὀκνήσω τὰ ἠρωτημένα,
(are)-pure to-the pure.” you so (I-will)-not refrain-from the-(things) asked,
20 ἀποκρίνασθαι δι’ αὐτῶν τοῦ εὐαγγελίου λέξεων τὰ κατεψευσμένα ἐλέγχων· ἀ :
exposing through the-same of-the Gospel sayings the false-reports answering. at-
21 μέλει μετὰ τὸ ἦσαν δὲ ἐν τῇ ὁδῷ ἀναβαίνοντες εἰς ἰεροσόλυμα, καὶ τὰ
any-rate after the “they-were-going but on the way going-up to Jerusalem,” and the
22 ἐξῆς ἕως, μετὰ τρεῖς ἡμέρας ἀναστήσεται· ὧδε ἐπιφέρει κατὰ λέξιν,
following until, “after three days he-will-rise-again.” thus it-reads according-to word,
23 καὶ ἔρχονται εἰς βηθανίαν καὶ ἦν ἐκεῖ μία γυνὴ ἧς ὁ ἀδελφὸς αὐτῆς ἀπέ :
“and they-entered into Bethany and was there a woman whose the brother of-her had-
24 θανεν· καὶ ἐλθοῦσα προσεκύνησε τὸν ἰησοῦν καὶ λέγει αὐτῷ, υἱὲ
died. and she-came prostrated to-the Jesus and said to-him, ‘son
25 δαβὶδ ἐλέησόν με· οἱ δὲ μαθηταὶ ἐπετίμησαν αὐτῇ· καὶ ὀργισθεὶς ὁ
of-David have-mercy-on me.’ the however disciples rebuked her. and growing-angry the
26 ἰησοῦς ἀπῆλθεν μετ’ αὐτῆς εἰς τὸν κῆπον ὅπου ἦν τὸ μνημεῖον, καὶ
Jesus went-away with her into the garden where was the tomb, and
Folio 2 recto
1 εὐθὺς ἠκούσθη ἐκ τοῦ μνημείου φωνὴ μεγάλη, καὶ προσελθὼν ὁ ἰησοῦς
immediately was-heard from the tomb sound loud, and drew-near the Jesus
2 ἀπἐκύλισε τὸν λίθον ἀπὸ τῆς θύρας τοῦ μνημείου, καὶ εἰσελθὼν εὐθὺς ὅπου
rolled-away the stone from the door of-the tomb, and entering immediately where
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3 ἦν ὁ νεανίσκος ἐξέτεινεν τὴν χεῖρα καὶ ἤγειρεν αὐτὸν κρατήσας :
was the youth, he-stretched-out the hand and raised him grabbed
4 τῆς χειρός, ὁ δὲ νεανίσκος ἐμβλέψας αὐτῷ ἠγάπησεν αὐτὸν καὶ :
the hand, the but youth seeing him loved him and
5 ἤρξατο παρακαλεῖν αὐτὸν ἵνα μετ’ αὐτοῦ ᾖ· καὶ ἐξελθόντες ἐκ
started-to implore him that with him be. and coming out-of
6 τοῦ μνημείου ἦλθον εἰς τὴν οἰκίαν τοῦ νεανίσκου, ἦν γὰρ πλούσιος· καὶ μεθ’
the tomb he-entered into the house of-the youth, he-was for wealthy. and after
7 ἡμέρας ἓξ ἐπέταξεν αὐτῷ ὁ ἰησοῦς, καὶ ὀψίας γενομένης ἔρχεται ὁ
days six ordered him the Jesus, and evening became came the
8 νεανίσκος πρὸς αὐτὸν περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ, καὶ
youth approached him clothed robe on naked, and
9 ἔμεινε σὺν αὐτῷ τὴν νύκτα ἐκείνην· ἐδίδασκε γὰρ αὐτὸν ὁ
he-stayed with him that night that-one. he-taught for him the
10 ἰησοῦς τὸ μυστήριον τῆς βασιλείας τοῦ θεοῦ· ἐκεῖθεν δὲ ἀναστὰς :
Jesus the mystery of-the kingdom of God. from-there but he-rose
11 ἐπέστρεψεν εἰς τὸ πέραν τοῦ Ἰορδάνου· ἐπὶ μὲν τούτοις ἕπεται τὸ καὶ
returned to the other-side of-the Jordan.” even though these follow the “and
12 προσεπορεύοντο αὐτῷ ἱάκωβος καὶ ἱωάννης καὶ πᾶσα ἡ
approached him James and John” and whole the
13 περικοπή· τὸ δὲ γυμνὸς γυμνῷ καὶ τἆλλα περὶ ὧν ἔγραψας οὐκ εὑ :
pericope. the but “naked to-naked” and other-things about which you-wrote not fo-
14 ρίσκεται· μετὰ δὲ τὸ καὶ ἔρχεται εἰς ἱεριχὼ ἐπάγει μόνον, καὶ
und. after however the “and he-entered into Jericho” it-introduces only, “and
15 ἦσαν ἐκεῖ ἡ ἀδελφὴ τοῦ νεανίσκου, ὃν ἠγάπα αὐτὸν ὁ ἰησοῦς, καὶ
there-were there the sister of-the youth, whom loved him the Jesus, and
16 ἡ μήτηρ αὐτοῦ καὶ σαλώμη, καὶ οὐκ ἀπεδέξατο αὐτὰς ὁ ἰησοῦς·
the mother of-him and Salome, and not received them the Jesus.”
17 τὰ δὲ ἄλλα τὰ πολλὰ ἁ ἐγραψας ψεύσματα καὶ φαίνεται καὶ ἔστιν· ἡ
the-things however but the-things many which you-wrote false-reports and appear-to-be and are. the
18 μὲν οὖν ἀληθὴς καὶ κατὰ τὴν ἀληθῆ φιλοσοφίαν ἐξήγησις
for certain true and according-to the true philosophy exegesis
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Critical Notes
1r 2: Adam notes Smith, Viklund/Paananen: ἐπιστομίσας; Tselikas: ἐπιστομίσαι.
1r 5: Adam notes Smith, Viklund/Paananen: λέγουσι; Tselikas: λέγουσιν.
1r 8: Adam notes Smith, Viklund/Paananen: τι; Tselikas: το.
In 1r 16, 24; 1v:18: κ(υρίο)υ could also be read as κ(υρί)ου. Smith, p. 293 reads the
abbreviation as κυ (with supralinear strokes), but on p. 448 he reads it as κου. The scribe’s
writing and the photograph are not clear enough to read the abbreviation confidently, although
I incline to reading it as κυ. In any case, that Smith could not decide the manuscript reading is
not congruent with the charge of forgery against him.
1r 19: Smith notes the error in ταταυτοῦ.
1r 23: Smith suggests that in ἱεροφαντικὴν the manuscript may read ἰ.
1r 26: Smith notes the error in ἑπτάκις.
1r 27 (and 3:11): Smith notes the manuscript’s και without accent (καὶ).
1r 28: Smith (who lists 1:27) notes that ἀποθνήσκων νήσκ covers some letters now rendered
illegible.
1v 3: The scribe abbreviates ἀνθρώπων as ἀνων (with supralinear strokes).
1v 6: Smith notes the error in ὁ.
1v 7: Smith notes the error in βλασφημὸν. Adam notes Smith, Viklund/Paananen: δόξαν;
Tselikas: δόξα.
1v 9: Smith notes that ἐξαντλῆται could also be read as ἐξηντλῆται.
1v 21: Smith notes the error in ἰεροσόλυμα. Adam, imposing corrective majuscule iota on the
manuscript, notes Viklund/Paananen: Ἰεροσόλυμα; Tselikas: Ἱεροσόλυμα.
1v 22: Smith notes the error in ἐξῆς, which should be ἑξῆς. Adam notes Viklund/Paananen:
ἐξῆς; Tselikas: ἑξῆς.
2r 8: Adam notes Smith, Viklund/Paananen: γυμνοῦ; Tselikas: γυμνῷ.
2r 12: Adam notes Smith, Viklund/Paananen: προσπορεύοντο; Tselikas: προσεπορεύοντο.
2r 13: Smith notes the error in οὐκ when preceding rough breathing. Adam notes Smith,
Viklund/Paananen: γυμνὸς; Tselikas: γυμνοὶ.
2r 17: Smith notes that in ἔστιν the ς was incorrectly written but then corrected by the original
scribe. Adam transcribes ἐστιν.
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The Secret Gospel of Mark:
A Public Domain Translation
by Samuel Zinner
“The Secret Gospel of Mark” is cited in a letter attributed (pseudepigraphically) to
Clement of Alexandria which was discovered in 1958 by Morton Smith at the Mar Saba
monastery near Jerusalem (see Smith 1973). The letter describes a version of the Gospel of
Mark that contains additional esoteric material.
Because of this text’s extraordinary claims, its authenticity has been questioned. Many
have argued that Morton Smith forged it.
According to James R. Russell, Mashtots Professor of Armenian Studies, Emeritus,
Harvard University, his late colleague Professor Nina Georgievna Garsoı̈ an (1923-2022),
herself a colleague of Morton Smith, assured Russell concerning Smith that he lacked both the
grammatical and paleographical abilities to forge a text like Secret Mark in eighteenth-century
Greek cursive script (see Russell 2025). Russell adds that Professor Guy Stroumsa (Hebrew
University) similarly assured Russell on the basis of Stroumsa’s intimate knowledge of the
correspondence between Smith and Gershom Scholem that Stroumsa was absolutely
convinced that Smith had not forged Secret Mark.
I thank Mark M. Mattison for proofreading the translation. The project was funded by the
generosity of the Other Gospels foundation (othergospels.com).
Bibliography
Russell, James R., “On the Unknown,” Voprosy Teologii 1 (forthcoming, 2025). The
journal is available online: <https://theologyjournal.spbu.ru/>. I thank Professor Russel for
kindly sharing with me a copy of his forthcoming essay.
Smith, Morton, Clement of Alexandria and the Secret Gospel of Mark (Cambridge:
Harvard University Press, 1973).
Folio 1 recto
1 From the epistles of the most holy Clement, of the Stromateis (Miscellanies). To Theodore.
2 You did well, silencing the unmentionable doctrines of the Carpocratians.
3 For these are the prophesied stars straying from the narrow path of the commandments
4 into a bottomless abyss of fleshly and bodily transgressions.
5 For being inflated as to “knowledge,” as they say, “of the deep things of Satan,” they
overlook
6 that they cast themselves into the deepest gloom of falsehood, and bragging
7 they are free, they have become slaves of servile lusts. These, therefore,
8 must be opposed in each and every way. For, even if they say something true, nevertheless,
9 one who loves truth must not agree with them. For not everything actual is the truth, nor
10 is what appears to be true according to human opinion to be preferred over the
11 real truth according to the faith. So of the chatter about the divinely inspired
12 Gospel according to Mark, some things are completely false, and even if others contain
some true things,
13 they nevertheless have not been transmitted truly. For true things when commingled
14 with concoctions become counterfeits, so that, according to the saying, “Even
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15 salt loses its taste.” Then regarding Mark, during Peter’s sojourn in Rome,
16 he wrote a narrative of the Lord’s deeds, but not recording everything, nor especially
17 indicating what is mystical, but selecting what he thought most useful for
18 the increase of the catechumens’ faith. When, however, Peter was martyred, Mark fled
19 to Alexandria, bringing both his own and Peter’s
20 drafts, from which he copied into his first book the things
21 fitting for advancement in knowledge, preparing a more spiritual gos-
22 pel for the use of the mature. Similarly, not once did he publish the
23 secret things, nor write the hierophantic doctrine of the
24 Lord, but arranged the previously mentioned deeds as well as others. Furthermore,
25 he introduced certain sayings, the exegesis of which he had knowledge, to initiate the
26 hearers into the holy of holies of the truth veiled seven times. Therefore, in this way
27 he prepared in advance, not grudgingly or carelessly, as it seems to me, and
28 when he died he left behind his writing to the church in
Folio 1 verso
1 Alexandria, where it is even now kept exceedingly well guarded,
2 being recited solely to those who those initiated into the greater mysteries. However, as the
3 blood-stained demons are ever scheming the damnation of the human race,
4 Carpocrates, instructed by them and employing deceitful skills, enslaved
5 in this manner a certain presbyter of the church in Alexandria
6 so that from him he obtained a copy of the mystical gospel, and which he
7 interpreted according to his blasphemous and fleshly opinion. What is more,
8 he polluted the undefiled and sacred sayings by commingling them with the
9 most revolting lies. From this commingling is derived
10 the doctrine of the Carpocratians. To these, then, even as I have reported earlier, one must
never yield
11 nor admit when they make false allegations, that the
12 mystical gospel is by Mark, but should even deny it on oath. For not to
13 everyone should everything that is true be told. On account of this, the wisdom of God
through Solomon
14 commands, “Answer the fool from his foolishness,” teaching us that it is necessary that
from darkened
15 minds the light of truth be hidden. For example,
16 it says, “From the one who has not, it will be taken away,” and, “Let the fool walk in
darkness.” We,
17 however, are sons of light, having been illuminated from above by the dawn of the spirit
18 of the Lord. “But where the spirit of the Lord is,” it says, “there is freedom.” “For to the
pure, all things
19 are pure.” So I will not refrain from answering the things you asked,
20 exposing the false reports with the same sayings of the gospel.
21 Naturally, after the (words) “they were on the way, going up to Jerusalem,” and the
22 following things until, “After three days he will rise again,” thus it reads word for word:
23 “And they entered into Bethany and there was a woman there whose brother had
24 died. And she came and prostrated to Jesus, and said to him, ‘Son
25 of David, have mercy on me.’ The disciples, however, rebuked her. And growing angry,
26 Jesus went away with her into the garden where the tomb was, and
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Folio 2 recto
1 suddenly there was heard a loud sound from the tomb, and Jesus drew near and
2 rolled away the stone from the door of the tomb, and entering immediately where
3 the youth was, he stretched out his hand and raised him up and grabbed hold of
4 his hand, but seeing him, the youth loved him, and
5 started to implore him that he could be with him. And coming out
6 of the tomb, he entered the house of the youth, for he was wealthy. And after
7 six days, Jesus ordered him, and when evening came, the
8 youth approached him naked, being covered with only a robe. And
9 he stayed with him that night. For
10 Jesus taught him the mystery of the kingdom of God. From there, he rose
11 and returned to the other side of the Jordan.” And although these (words) follow the
(words), “and
12 James and John approached him,” and the whole
13 pericope, by contrast, the (words), “naked on naked,” and the other things you wrote about
are not
14 found. After, however, the (words), “he entered into Jericho,” it introduces only, “and
15 there were the sister of the youth whom Jesus loved, and
16 his mother and Salome, and Jesus did not receive them.”
17 The many other things you wrote, however, appear to be, and are, false reports.
18 Certainly indeed, the true exegesis, in accord with the true philosophy [. . .]
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References
- Mark M. Mattison, "The Secret Gospel of Mark: A Public Domain Interlinear and Translation." Academia.edu. The Secret Gospel of Mark: A Public Domain Interlinear and Translation (download: Direct Download).
- Public-domain interlinear and translation related to the letter attributed to Clement of Alexandria on the Secret Gospel of Mark.
- Academia page: The Secret Gospel of Mark: A Public Domain Interlinear and Translation.
- Direct download: Direct Download.
- Translation: English-only PDF (same text as the Translation section above).