Meaning

IS is being slightly ironic although Thomas is deadly serious about the effects of what he will do: tear not your World apart like in logion 10, but your house: your other illusion, fata morgana, collection of perception - yet this time of you yourself. It will be divided forever, hopefully, until there is only One: the monachos, the Single-One, he who was first, before you were the you that you think you are: the father - he is what you once was, before you can remember

(CONTINUED)

Thomas logion 17

IS said: I will give to you him who no eye beheld and him who no ear heard and him who no hand touched and who did not come up on the heart/mind of human.

Again, does the masculine pointer ⲡⲉⲧ refer to a person or a thing? Grammar allows for both.
And yes, Paul has the infamous parallel in 1 Cor 2:9, but there are well over 70 parallels between Thomas and the canonicals

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Meaning

The meaning is short and simple and to be literally taken for what it says, for a change; something unheard of, unseen, untouched, and unthought of: that is the knowledge that Thomas will impart on the reader, and he has already done so to a considerable extent

And indeed, it is not an object, but a person: Thomas promises to restore the living father in us - but not without our considerable help and effort

Thomas logion 18

The Disciples said to IS: say it to us; our end, she will come to be in what manner?
IS said did you uncover Indeed outward the Beginning in order that you will seek after the end:
in the place which the Beginning therein, the end will come to be therein.
A Fortunate, he who will stand to foot in the Beginning, and he will know the end and he will not taste death.

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Meaning

The Disciple bashing continues and Thomas counters their mundane predicament: why seek-after the end in vain, as you haven't even considered looking for the Beginning? And perhaps he tries to motivate them for a change, by using repetition in combination with the word ⲙⲁⲕⲁⲣⲓⲟⲥ: Fortunate he who stands to his feet in the Beginning, and he will not taste death.
Will they bite?

Do note the exemplary use of Greek vs Coptic: ⲁⲣⲭⲏ here, uniquely, as opposed to ϩⲏ in logion 19 and 21

Thomas logion 19

IS said: a Fortunate, he who has come to be at the beginning prior to he comes to be.
If you should come to be to me Disciple and you hear my words, these stones will make be Serve to you.
Have you Indeed therein the five trees in Paradise; they move not within summer or winter and not usually their leaves fall outward;
he who will know them he will not taste death.

A logion that has lead all to wild assumptions; while it all is simple

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Meaning

Do note the native Coptic for beginning, opposed to the Greek loanword Beginning in the previous logion. Pay the utmost attention to every detail, if you want to learn what Thomas says: these are not just coincidental variants.
Para'disos points to division, consult δισσός.
What tree doesn't move throughout all seasons nor drop his leaves?

A dead one

Thomas states that our concept of Paradise is a dead and divisive one, and the 'five' here points to logion 16: the result of divisions

Thomas logion 20

The Disciples said to IS: say it to us; the reign of king of the heavens, she is comparable to who? he said to them: - Prologue
she is comparable to a grain of mustard, - Subject
being few More than all the seeds. - Starting state
Whenever However if she should fall upon the earth which they do work, - Action
habitually he puts forth outward a great branch - Transition state
and he comes to be Protection of birds of the heaven. - Outcome

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Meaning

The kingdom of the heavens is rare, and rare or 'few' are those who enter as well: as few as mustard grains are used as seeds. The all-important Action in this metamorphosis shows what must be undertaken: the earth must be worked upon, that is the quintessential action. If done so, that same earth - and not the grain of mustard! - will put forth, outward, a great branch.
And that branch, or earth, as they both are masculine, will offer Protection from the proverbial birds of the heaven

#GospelOfThomas #Summary 0-20

Logion 1 invites the reader to interpret these words; it is evident that they can't be taken at face value and it is likely that there are hidden meanings in them, precisely as logion 0 suggests.
Logion 2 reveals a moment of revelation that follows one of finding, and also demonstrates the metamorphosis model that I have discovered in Thomas.
Logion 3 points us to the inside: that is where the kingdom is, and she is "of your eye", a matter of perception.

(1/15)

She is not in the singular heaven that represents religion, nor in the Sea that represents all other schools of thought.
Logion 4 symbolically relates to the start of duality: at a very young age, hence why the old man delays not in stopping the baby from growing up - theoretically speaking, of course.
Logion 5 tells us how the Ego dominates our "outward presence", and that there is someone else hiding behind him - and that is the father, as we will learn.

(2/15)

Logion 6 starts a long series of disciple bashing as it is their role to act as sock puppets for Judaism, demonstrating their gullibility, lack of thinking, complete inaction, and utter incapability of even hearing what IS says to them - and Thomas combines this logion with pointing to the previous one: you can bend the knee to religion and perform lies and so what you hate there, but eventually you are like everyone else; dominated by your Ego who has pushed the living father back in

(3/15)

Logion 7 is a test to see whether the reader is prepared to shift boundaries, and to play with the words in front of him: read nouns in stead of verbs and vice versa, and make sense of the text without thinking that there are typos. Logion 7 is useless as all of it depends on what the lion represents, but it does teach us that what we eat becomes part of us - and that is the essential message.
Logion 8 then wraps up this exciting first chapter, and presents the great illusion:

(4/15)

there is no Great Good fish, nothing that is on the outside can give us answers. Do note very carefully that said fish is "fallen to", discovered - not found. And then the wise fisherman removes all the little fish from the net filled with little fish, and discovers what really is: the net naturally turns up empty.
When unwilling to accept that then perhaps you're just a fisherman, not wise yet; keep this in the back of your head while you continue your fishing elsewhere.

(5/15)

Logion 9, like a good teacher, then instructs us how we can truly discover: by "coming forth", creating like Amun, and observing where it is that our ideas catch on: and while the fish turned out to be no longer good, the earth now has that label. Find fertile ground for your ideas that come from deep within, like semen does, where the kingdom resides.
Logion 10 displays the first barrier that we run into, namely the World, that dollhouse-like Decoration,

(6/15)

that pleasant image of the real world that we satisfy and busy ourselves with. It is false, wrong, and must not merely burn but be set ablaze: obliterated entirely.
Logion 11 again rejects religion, as it renounces the singular heaven: it will lead astray. North importantly it tells us that we created the two ourselves, the Ego and Self, while we were one - and that one will return it to be the living father, whose "children" we indeed are as logion 3 disclosed.

(7/15)

We are the Ego and Self, created by ourselves, and as such we are children of the living father who is our original You, Us, Me
Logion 12 once again rejects Judaism and discipleship and points to Jacob the Righteous, son of Isaac and Rebecca - the treacherous poster child of the Tanakh.
Logion 13 shows how enlightenment works: there will be no words for anything, and it will make your "comrades" jealous - yet it all is driven by the fiercely boiling Fountain, a fiery source.

(8/15)

Logion 14 again rejects Judaism, again via its mindless obedience to senseless habits, yet also tells us to continue consuming even now we know that what we eat becomes part of us (7) and that we have eaten what was dead (6) - and that sickness is the result of it all, which we must Heal. And most importantly we can safely consume anything because it is not the input that matters, but the output: it is our decisions and actions that make us who we are.

(9/15)

Logion 15 discloses where our father is: it is someone not of flesh and blood, someone we have never met before, and it is a persona rather than a person. "Bend self on your face" points to logion 6 again where both words appear for the first time, and we must bend our Ego, flex him, if we want to contact the father.
Logion 16 again plays the number game: we are the children of the father, and we are two. Include the father and that makes three, and we will have to battle ourselves

(10/15)

by opposing those two, the Ego and Self, to that same us where the father has a presence. And we will need fire, to be fierce, and we will need a sword, that divides - and it will be War.
Logion 17 warns or promises us that it will be revolutionary, revelation, what we will get: and indeed, the deeply psychological insights and messages of Thomas were two millennia ahead of its time.
Logion 18 again rebukes the disciples, and tells us where the solution to our problem lies:

(11/15)

far back in our lives, at the Beginning - the moment we came into this world.
Logion 19 points to that other beginning, the native Coptic word instead of the Greek loanword of logion 18 - and this points to logion 4, and the fact that we weren't ceased from growing up. If you stood firmly in the Beginning you saw the end come by but did not partake in it, and you were Fortunate. You became before the end came by, and the end is where we identifiy, split, separate into duality:

(12/15)

that is the end of You and the beginning of the two, Ego and Self, slaveowner and slave.
And again Thomas ridicules Judaism by labelling their divided dream, their Para'dissos, as barren: dead trees is all that is in there, and they divide - and the number five points to logion 16.
Logion 20 then finally continues to show what to do, and links back to 9 via the word 'good': the fertile soil that our seed feel on must be worked, so that it will produce a great "branch"

(13/15)

that will become a Protection for us, from those religious birds of the singular heaven

Thomas is extremely coherent if one reads him with an open and empty mind: he is not about Jesus, now about the NT, not about Christianity: he precedes all that. Thomas is Tao, Zen, Buddhist, spiritual, psychological, and all about the inside, the inside, the inside.
Thomas ridicules the disciples for a good reason, because none of us needs a master -

(14/15)

and IS lashes out at Thomas in logion 13 when he calls him master / writer: we all write our own script, we are slaves to no one

We must be fearless, shameless, lawless - our own master and nobody else's

(15/15)

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Thomas logion 21

ⲙⲁⲣ.ⲓ.ϩⲁⲙ said to IS: your Disciples resemble who? he said:
they resemble some young children that are visiting a field which theirs not is.
Whenever if they should come, the slaveowners of the field, they will say it: dismiss your field to us;
themselves they make naked of their presence outward to cause them to dismiss her to them and they give their field to them.

(The parable follows next)

Therefore I say it: - Prologue
if he should understand, the slaveowner in house; - Subject
he is coming, the man who steals, - Starting state
he will be awake prior to he comes and not permit him - Action
to excavate inward to his house of his reign-of king, - Transition state
that he carries his House-gear. - Outcome

(The logion continues after this)

Meaning

The Commentary spends pages 201 through 222 on this logion, and I can only fail to be concise here.
We, in our new role of Seeker, are the man who steals - and we must tread lightly in order to not awake the slaveowner, the Ego. We must take away his house gear that he uses to decorate our house with - and whenever we fail, when the Fruit splits, we must cover it up again

And while our Need forces us to look outside, we mustn't - or we will attract attention from those around us

Thomas logion 22

IS beheld some little persons that take milk; he said to his Disciples:
these little persons who take milk, they are comparable to they who are going inward to the reign of king; they said to him: well then, we been made little persons, we will go inward to the reign of king.
IHS said to them: Whenever if you should make be the two one, and if you should make the inside part in the manner of the outside part, and the outside part in the manner of the inside part,

(CONTINUED)

and the part of the heaven in the manner of the part of the ground;
So-that you will make be the male with the woman to that one single, in order that will not the male make be male and the woman make be woman, Whenever if you should make be some eyes to the place of an eye, and a hand to the place of their hands, and feet to the place of feet, an Image to the place of an Image;
Then you will go inward to the reign-of king.

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Thomas logion 23

IS said: I will choose you, one from thousand and two from ten thousand, and they will stand to their foot in case they been made one single.

The most difficult logion for me, that doesn't fit with the role of IS: he does nothing in the entire text, nor should he - nor can he.
Yet I can't make anything else from it, regardless of how I fill the lacuna in ⲥⲉ[ⲧ]ⲡ, the nominal form of 'choose' that apparently goes with ⲧⲏⲛⲉ

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Meaning

In my view it is impossible that IS does any choosing for any of us: we all have to make up our own minds ourselves.
Highly likely this is a pun on the Tanakh given the similarities with the 4 exact numbers occurring in Deuteronomy 32:30, and it expresses the scarcity of those "chosen" by IS, as well as affirming that they have to become Single-ones (make the two one).
Does the 1/1,000 point to the father, and 2/10,000 to the children? Likely, but how?

It doesn't make sense to me

Thomas logion 24

His Disciples said: show us the Place which you therein; Since the Necessity to us is to cause us seek after him.
He said to them: he whom there are ears within him, let! him hear:
there is light existing within the inside of a man of light and he makes be light all the World;
in case he does not make be light, a darkness is.

Greek loanwords are always capitalised as they convey a higher metaphysical meaning (cf. Koepke)

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Meaning

The Disciples crave to know how to get at where they deem IS to be, and IS responds:
We create our World, it is nothing but an Image inside our head, and as such we can make anything out of it that we want.
Do you think that the whole World is doomed, damned, destined for death? Et voilà, that self-fulfilling prophecy will come true, of course.
Do you think that it is a pretty place where people prance about in pleasantries? Likewise, your will is your command

Only you shape your World

Thomas logion 25

IS said: love your(SG) brother in the manner of your Soul, make be Guard him in the manner of the pupil of your eye.

The whole question here centers around: who is your brother? And why does Thomas use the singular You here? And why the Soul, and pupil of eye?
I'm being ironic, of course: the shortest Thomasine sayings sometimes are harder than the longer ones

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Meaning

A short logion full of Greek loanwords; the Soul is Life Essence in the general sense, and most precious and essential to life. The pupil of the eye is hard to relate to the Tanakh (and any other sources) and it is likely that the emphasis on the pupil puts the focus on its mirror-like aspect; it discloses information about this alleged "brother": it is (an image of) ourself.
Then who is this brother? Is it the father, the Ego, or even a third?

The next logion answers that