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Gnostic John the Baptizer — Portents at John's Birth · 3 of 32 · tr. G.R.S. Mead

Section 3

Then all of the priests arose and said to Old Father Zakhriā, [they said] in reproach: "Be at rest and keep thy seat, Old Father, and let the calm of the Good (pl.) rest upon thee. Old p. 39 Father, if there were no dreams in Judća, then would all that Mīshā has said, be lying. Rather shall thy word and our word be made good, and the dreams we have seen. Yōhānā will receive Jordan and be called prophet in Jerusalem." Thereon Old Father removed himself from their midst, and Elizar followed him. Then were seen three lights (lit. lamps) which companied with him (Z.). They (the priests) ran up, caught Old Father by the hem of his robe and said to him: "Old Father, what is 't that goes before thee, and what is 't that follows thee?" Then answered he them: "O Elizar, thou great house, thou head of all of the priests, I know not whom the lights guard which go before me. I know not with whom the fire goes which follows me. [But] neither through me nor through you will Enishbai bear a child." Then all the priests rose and said to Old Father Zakhriā, [they said] in reproach: "Old Father Zakhriā, be at peace, firm and decided, for the child will be planted from out of the most high height and be given to thee in thy old age. Yōhānā will be born, Yōhānā will receive Jordan and be called prophet in Jerusalem. We will be baptized with his baptizing and with his pure sign [will we] be signed. We will take his bread and drink his drink and with him ascend to Light's region." All the priests arose and said to Old Father Zakhriā, [they said] in reproach: "Old Father! We will enlighten thee as to thy race 1 and thy fathers, from whom thou hast come forth. . . . [there follows a list of prophets and sages, beginning with Moses, which I omit, as it requires a lengthy commentary for which space here does not serve,—ending with]. . . Ṭāb-Yōmīn and the school-teachers have come forth from thy race. The blessed princes, who are thy forbears, Old Father, all of them have taken no wife and begotten no sons. 2 Yet in their old age 3 each of them p. 40 had a son. 1 They had sons, and they were prophets in Jerusalem. If now out of thee as well a prophet comes forth, thou dost then revive this race again. Yea, Yōhānā will be born and will be called prophet in Jerusalem." Then Elizar opened his mouth and said to Old Father: "Old Father! If Yōhānā receives Jordan, then will I be his servant, be baptized with his baptizing and signed with his pure sign. We will take his bread and drink his drink and with him ascend to Light's region." Then Old Father opened his mouth and said unto all of the priests: "If the child comes out of the most high height, what then will you do in Jerusalem?" They 2 have taken the child out of the basin of Jordan and laid him in the womb of Enishbai. Life is victorious and victorious is the Man 3 who has come hither. JOHN'S PROCLAMATION CONCERNING HIMSELF AND HIS ASSUMPTION OF THE PROPHET'S MANTLE (§ 19).
Themes
Divine Lighttheology

The uncreated luminous quality of the divine, sometimes experienced directly in mystical states; illumination as revelation.

The passage explicitly mentions 'three lights (lit. lamps)' accompanying Old Father Zakhriā and the ascent to 'Light's region,' centralizing illumination as a divine attribute.

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Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The priests' words about the child being planted from 'out of the most high height' indicate a divine ordering of events beyond human control.

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Return To Sourcesoteriology

The soul's journey back to its divine origin, reversing the fall into matter through stages of purification or illumination.

The promise of ascending to 'Light's region' signifies a return to the divine origin from which the child comes.

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Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

The text emphasizes being 'baptized with his baptizing' and 'signed with his pure sign,' highlighting purity as a required state for divine encounter.

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Spiritual Ascentpraxis

A staged journey of the soul upward through heavenly realms or levels of being toward the divine source.

The promise is that 'we will take his bread and drink his drink and with him ascend to Light's region,' indicating a journey upward toward the divine.

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Related passages · 2 parallels
gnosticism|Pistis Sophia|Document FIRST~
And also let them trust unto him, if they should come unto the Place of the Height: because it (is) he who will see and redeem us, 38 and there is a great mystery [69 ] of deliverance in him: and he is he who will deliver all the powers out…”
Both passages discuss themes of divine revelation, prophecy, and the ascent to a higher spiritual realm. They share a focus on the role of a central figure (John the Baptizer and Jesus) in mediating this spiritual transformation, though they come from different mystical traditions.
gnosticism|Pistis Sophia|Document FOURTHi
Stood (up) Jesus in front of the Oblation: he put the disciples behind him, all being wrapped in garment of linen, with the ticket of the name of the Father of the Treasury of the Light in their hands. He cried out thus, saying, Hear me, m…”
Both passages describe a mystical figure (John the Baptizer and Jesus) who is seen as a prophet and a bringer of divine light. They also involve rituals (baptism and an oblation) that are meant to purify and lead followers to a higher spiritual realm.