1. Hebrew Bible, Psalms, 2.2-2.5, 75.4-75.5, 89.24, 92.10, 112.9, 148.14 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, as setting of the gospel •dramatic effects, in the gospel of judas, basis in gnostic cosmology of •setting, of the gospel of judas, basis in gnostic cosmology of •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 24, 219| 2.2. יִתְיַצְּבוּ מַלְכֵי־אֶרֶץ וְרוֹזְנִים נוֹסְדוּ־יָחַד עַל־יְהוָה וְעַל־מְשִׁיחוֹ׃ 2.3. נְנַתְּקָה אֶת־מוֹסְרוֹתֵימוֹ וְנַשְׁלִיכָה מִמֶּנּוּ עֲבֹתֵימוֹ׃ 2.4. יוֹשֵׁב בַּשָּׁמַיִם יִשְׂחָק אֲדֹנָי יִלְעַג־לָמוֹ׃ 2.5. אָז יְדַבֵּר אֵלֵימוֹ בְאַפּוֹ וּבַחֲרוֹנוֹ יְבַהֲלֵמוֹ׃ 75.4. נְמֹגִים אֶרֶץ וְכָל־יֹשְׁבֶיהָ אָנֹכִי תִכַּנְתִּי עַמּוּדֶיהָ סֶּלָה׃ 89.24. וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃ 148.14. וַיָּרֶם קֶרֶן לְעַמּוֹ תְּהִלָּה לְכָל־חֲסִידָיו לִבְנֵי יִשְׂרָאֵל עַם־קְרֹבוֹ הַלְלוּ־יָהּ׃ | 2.2. The kings of the earth stand up, And the rulers take counsel together, Against the LORD, and against His anointed: 2.3. 'Let us break their bands asunder, and cast away their cords from us.' 2.4. He that sitteth in heaven laugheth, the Lord hath them in derision. 2.5. Then will He speak unto them in His wrath, and affright them in His sore displeasure: 75.4. When the earth and all the inhabitants thereof are dissolved, I Myself establish the pillars of it.' Selah 89.24. And I will beat to pieces his adversaries before him, And smite them that hate him. 92.10. For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered. 148.14. And He hath lifted up a horn for His people, A praise for all His saints, Even for the children of Israel, a people near unto Him. Hallelujah. |
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2. Hebrew Bible, Numbers, 22.28 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 657| 22.28. וַיִּפְתַּח יְהוָה אֶת־פִּי הָאָתוֹן וַתֹּאמֶר לְבִלְעָם מֶה־עָשִׂיתִי לְךָ כִּי הִכִּיתַנִי זֶה שָׁלֹשׁ רְגָלִים׃ | 22.28. And the LORD opened the mouth of the ass, and she said unto Balaam: ‘What have I done unto thee, that thou hast smitten me these three times?’ |
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3. Hebrew Bible, Exodus, 33.18-33.33, 34.30-34.35 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 650, 659| 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 33.21. וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23. וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ | 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’ 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’ 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21. And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23. And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’ 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him. 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them. 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai. 34.33. And when Moses had done speaking with them, he put a veil on his face. 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded. 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him. 33. And Moses said unto the LORD: ‘See, Thou sayest unto me: Bring up this people; and Thou hast not let me know whom Thou wilt send with me. Yet Thou hast said: I know thee by name, and thou hast also found grace in My sight.,And when all the people saw the pillar of cloud stand at the door of the Tent, all the people rose up and worshipped, every man at his tent door.,And He said: ‘Thou canst not see My face, for man shall not see Me and live.’,And the LORD said unto Moses: ‘I will do this thing also that thou hast spoken, for thou hast found grace in My sight, and I know thee by name.’,And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’,and I will send an angel before thee; and I will drive out the Canaanite, the Amorite, and the Hittite, and the Perizzite, the Hivite, and the Jebusite—,And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent.,unto a land flowing with milk and honey; for I will not go up in the midst of thee; for thou art a stiffnecked people; lest I consume thee in the way.’,And the LORD spoke unto Moses: ‘Depart, go up hence, thou and the people that thou hast brought up out of the land of Egypt, unto the land of which I swore unto Abraham, to Isaac, and to Jacob, saying: Unto thy seed will I give it—,Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’,And He said: ‘My presence shall go with thee, and I will give thee rest.’,Now Moses used to take the tent and to pitch it without the camp, afar off from the camp; and he called it The tent of meeting. And it came to pass, that every one that sought the LORD went out unto the tent of meeting, which was without the camp.,And it came to pass, when Moses went out unto the Tent, that all the people rose up, and stood, every man at his tent door, and looked after Moses, until he was gone into the Tent.,And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock.,And the children of Israel stripped themselves of their ornaments from mount Horeb onward.,And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by.,For wherein now shall it be known that I have found grace in Thy sight, I and Thy people? is it not in that Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth?’,And he said: ‘Show me, I pray Thee, Thy glory.’,And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’,And the LORD said unto Moses: ‘Say unto the children of Israel: Ye are a stiffnecked people; if I go up into the midst of thee for one moment, I shall consume thee; therefore now put off thy ornaments from thee, that I may know what to do unto thee.’,And he said unto Him: ‘If Thy presence go not with me, carry us not up hence.,And it came to pass, when Moses entered into the Tent, the pillar of cloud descended, and stood at the door of the Tent; and [the LORD] spoke with Moses.,And when the people heard these evil tidings, they mourned; and no man did put on him his ornaments. |
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4. Hebrew Bible, Genesis, 1.1, 1.8, 10.8-10.12, 10.32 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 650; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 49, 273, 275| 1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.8. וַיִּקְרָא אֱלֹהִים לָרָקִיעַ שָׁמָיִם וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם שֵׁנִי׃ 10.8. וְכוּשׁ יָלַד אֶת־נִמְרֹד הוּא הֵחֵל לִהְיוֹת גִּבֹּר בָּאָרֶץ׃ 10.9. הוּא־הָיָה גִבֹּר־צַיִד לִפְנֵי יְהוָה עַל־כֵּן יֵאָמַר כְּנִמְרֹד גִּבּוֹר צַיִד לִפְנֵי יְהוָה׃ 10.11. מִן־הָאָרֶץ הַהִוא יָצָא אַשּׁוּר וַיִּבֶן אֶת־נִינְוֵה וְאֶת־רְחֹבֹת עִיר וְאֶת־כָּלַח׃ 10.12. וְאֶת־רֶסֶן בֵּין נִינְוֵה וּבֵין כָּלַח הִוא הָעִיר הַגְּדֹלָה׃ 10.32. אֵלֶּה מִשְׁפְּחֹת בְּנֵי־נֹחַ לְתוֹלְדֹתָם בְּגוֹיֵהֶם וּמֵאֵלֶּה נִפְרְדוּ הַגּוֹיִם בָּאָרֶץ אַחַר הַמַּבּוּל׃ | 1.1. In the beginning God created the heaven and the earth. 1.8. And God called the firmament Heaven. And there was evening and there was morning, a second day. 10.8. And Cush begot Nimrod; he began to be a mighty one in the earth. 10.9. He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’ 10.10. And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. 10.11. Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah, 10.12. and Resen between Nineveh and Calah—the same is the great city. 10.32. These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood. |
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5. Homer, Odyssey, 11.318, 15.329 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cosmological theogony, technological framework of •cosmology, of the near east Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 33; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 11.318. ἀλλʼ ὄλεσεν Διὸς υἱός, ὃν ἠύκομος τέκε Λητώ, 15.329. τῶν ὕβρις τε βίη τε σιδήρεον οὐρανὸν ἵκει. | |
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6. Hebrew Bible, Isaiah, 44.6 (8th cent. BCE - 5th cent. BCE) Tagged with subjects: •cosmology, of the gnostic world, the earth of humanity Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 93| 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ | 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God. |
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7. Homer, Iliad, 5.504, 8.14, 15.187-15.188, 17.425, 18.607 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •cosmology, of the near east •cosmological theogony, technological framework of Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 33; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 5.504. οὐρανὸν ἐς πολύχαλκον ἐπέπληγον πόδες ἵππων 8.14. τῆλε μάλʼ, ἧχι βάθιστον ὑπὸ χθονός ἐστι βέρεθρον, 15.187. τρεῖς γάρ τʼ ἐκ Κρόνου εἰμὲν ἀδελφεοὶ οὓς τέκετο Ῥέα 15.188. Ζεὺς καὶ ἐγώ, τρίτατος δʼ Ἀΐδης ἐνέροισιν ἀνάσσων. 17.425. χάλκεον οὐρανὸν ἷκε διʼ αἰθέρος ἀτρυγέτοιο· 18.607. ἄντυγα πὰρ πυμάτην σάκεος πύκα ποιητοῖο. | 5.504. of men that are winnowing, when fair-haired Demeter amid the driving blasts of wind separates the grain from the chaff, and the heaps of chaff grow white; even so now did the Achaeans grow white over head and shoulders beneath the cloud of dust that through the midst of the warriors the hooves of their horses beat up to the brazen heaven, 8.14. Whomsoever I shall mark minded apart from the gods to go and bear aid either to Trojans or Danaans, smitten in no seemly wise shall he come back to Olympus, or I shall take and hurl him into murky Tartarus, 15.187. Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 15.188. Out upon it, verily strong though he be he hath spoken overweeningly, if in sooth by force and in mine own despite he will restrain me that am of like honour with himself. For three brethren are we, begotten of Cronos, and born of Rhea,—Zeus, and myself, and the third is Hades, that is lord of the dead below. And in three-fold wise are all things divided, and unto each hath been apportioned his own domain. 17.425. and the iron din went up through the unresting air to the brazen heaven. But the horses of the son of Aeacus being apart from the battle were weeping, since first they learned that their charioteer had fallen in the dust beneath the hands of man-slaying Hector. In sooth Automedon, valiant son of Diores, 18.607. and two tumblers whirled up and down through the midst of them as leaders in the dance.Therein he set also the great might of the river Oceanus, around the uttermost rim of the strongly-wrought shield.But when he had wrought the shield, great and sturdy, |
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8. Hesiod, Theogony, 123-138, 453-457, 885-908, 910-923, 909 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 33| 909. Ἀγλαΐην τε καὶ Εὐφροσύνην Θαλίην τʼ ἐρατεινήν· | 909. Had Zeus not quickly seen it: mightily |
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| 9. Hebrew Bible, Ecclesiastes, 1.2 (5th cent. BCE - 2nd cent. BCE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 656 |
| 10. Plato, Timaeus, 27c, 27d, 28c3, 29d, 29d2, 29d7-30c1, 29e1-2, 29e4-30a1, 30a2, 30a6-7, 30b5, 30c3, 31b, 31c, 31d, 37c7, 41a7, 41b, 41c7-8, 42e6-7, 47a, 47b, 47c, 47e-48a, 47e-69a, 47e5-48a5, 50c, 50d, 50e, 56c5-6, 90e2-6, 34c-35a (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 271 |
11. Herodotus, Histories, 4.8 (5th cent. BCE - 5th cent. BCE) Tagged with subjects: •cosmology, of the near east Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150| 4.8. Σκύθαι μὲν ὧδε ὕπερ σφέων τε αὐτῶν καὶ τῆς χώρης τῆς κατύπερθε λέγουσι, Ἑλλήνων δὲ οἱ τὸν Πόντον οἰκέοντες ὧδε. Ἡρακλέα ἐλαύνοντα τὰς Γηρυόνεω βοῦς ἀπικέσθαι ἐς γῆν ταύτην ἐοῦσαν ἐρήμην, ἥντινα νῦν Σκύθαι νέμονται. Γηρυόνεα δὲ οἰκέειν ἔξω τοῦ Πόντου, κατοικημένον τὴν Ἕλληνές λέγουσι Ἐρύθειαν νῆσον τὴν πρὸς Γαδείροισι τοῖσι ἔξω Ἡρακλέων στηλέων ἐπὶ τῷ Ὠκεανῷ. τὸν δὲ Ὠκεανὸν λόγῳ μὲν λέγουσι ἀπὸ ἡλίου ἀνατολέων ἀρξάμενον γῆν περὶ πᾶσαν ῥέειν, ἔργῳ δὲ οὐκ ἀποδεικνῦσι. ἐνθεῦτεν τόν Ἡρακλέα ἀπικέσθαι ἐς τὴν νῦν Σκυθίην χώρην καλεομένην, καὶ καταλαβεῖν γὰρ αὐτὸν χειμῶνα τε καὶ κρυμὸν, ἐπειρυσάμενον τὴν λεοντέην κατυπνῶσαι, τὰς δὲ οἱ ἵππους τὰς 1 ὑπὸ τοῦ ἅρματος νεμομένας ἐν τούτῳ τῳ χρόνῳ ἀφανισθῆναι θείη τύχῃ. | 4.8. This is what the Scythians say about themselves and the country north of them. But the story told by the Greeks who live in Pontus is as follows. Heracles, driving the cattle of Geryones, came to this land, which was then desolate, but is now inhabited by the Scythians. ,Geryones lived west of the Pontus, settled in the island called by the Greeks Erythea, on the shore of Ocean near Gadira, outside the pillars of Heracles. As for Ocean, the Greeks say that it flows around the whole world from where the sun rises, but they cannot prove that this is so. ,Heracles came from there to the country now called Scythia, where, encountering wintry and frosty weather, he drew his lion's skin over him and fell asleep, and while he slept his mares, which were grazing yoked to the chariot, were spirited away by divine fortune. |
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| 12. Hebrew Bible, 1 Chronicles, 1.10 (5th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 49 |
| 13. Plato, Laws, 10.889b-d (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmological theogony, technological framework of Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 33 |
| 14. Aristotle, Heavens, 268b26-269b13, 272a16-20, 274a26-27, 276a18-21, 279a, 279b, 279b17-32, 281b3-282a13, 284a27-35, 289a11-35, 292b25-293a11, 289b30-290a24 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 217 |
| 15. Aristotle, Metaphysics, 984b23-985a11 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmological theogony, biological framework of Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 60 |
| 16. Aristotle, Politics, 1254b13-14, 1259b1-3 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 60 |
| 17. Theophrastus, Metaphysics, 6b7-9 (4th cent. BCE - 3rd cent. BCE) Tagged with subjects: •cosmological theogony, as levels of reality in xenocrates Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 223 |
| 18. Aristotle, Generation of Animals, 729b9-18 (4th cent. BCE - 4th cent. BCE) Tagged with subjects: •cosmological theogony, biological framework of Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 60 |
19. Anon., 1 Enoch, 14.11, 14.15-14.18 (3rd cent. BCE - 2nd cent. BCE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 131, 132 | 14.11. of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were 14.15. and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 14.17. you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path 14.18. of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of |
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| 20. Dead Sea Scrolls, 4Q403, 1.2.20-1.2.28 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cosmology, of songs of the sabbath sacrifice Found in books: Janowitz, Icons of Power: Ritual Practices in Late Antiquity (2002b) 69 |
| 21. Dead Sea Scrolls, Community Rule, 8.5, 8.8-8.9, 9.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 131 |
| 22. Dead Sea Scrolls, Damascus Document, a3.19, b2.2-13, a6.11-21, a4.13-19, b2.22-24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 127, 131 |
| 23. Dead Sea Scrolls, Damascus Document, a3.19, b2.2-13, a6.11-21, a4.13-19, b2.22-24 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 127, 131 |
24. Anon., Psalms of Solomon, 1.8, 2.3 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 126 | 1.8. Their transgressions (went) beyond those of the heathen before them; They utterly polluted the holy things of the Lord. 2.3. Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God. |
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| 25. Dead Sea Scrolls, Rule of The Community, 8.5, 8.8-8.9, 9.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 131 |
| 26. Dead Sea Scrolls, Rule of The Community, 8.5, 8.8-8.9, 9.6 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 131 |
27. Septuagint, Wisdom of Solomon, 1.8, 2.3, 13.1-13.9 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of •philo of alexandria, on stoic cosmology and theology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 126 | 1.8. Their transgressions (went) beyond those of the heathen before them; They utterly polluted the holy things of the Lord. 1.8. therefore no one who utters unrighteous things will escape notice,and justice, when it punishes, will not pass him by. 2.3. Because the sons of Jerusalem had defiled the holy things of the Lord, Had profaned with iniquities the offerings of God. 2.3. When it is extinguished, the body will turn to ashes,and the spirit will dissolve like empty air. 13.1. The right hand of the Lord hath covered me; The right hand of the Lord hath spared us. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 13.2. The arm of the Lord hath saved us from the sword that passed through, From famine and the death of sinners. 13.2. but they supposed that either fire or wind or swift air,or the circle of the stars, or turbulent water,or the luminaries of heaven were the gods that rule the world. 13.3. Noisome beasts ran upon them: With their teeth they tore their flesh, And with their molars crushed their bones. But from all these things the Lord delivered us, 13.3. If through delight in the beauty of these things men assumed them to be gods,let them know how much better than these is their Lord,for the author of beauty created them. 13.4. The righteous was troubled on account of his errors, Lest he should be taken away along with the sinners; 13.4. And if men were amazed at their power and working,let them perceive from them how much more powerful is he who formed them. 13.5. For terrible is the overthrow of the sinner; But not one of all these things toucheth the righteous. For not alike are the chastening of the righteous (for sins done) in ignorance, And the overthrow of the sinner 13.5. For from the greatness and beauty of created things comes a corresponding perception of their Creator." 13.6. Yet these men are little to be blamed,for perhaps they go astray while seeking God and desiring to find him. 13.7. Secretly (?) is the righteous chastened, Lest the sinner rejoice over the righteous. 13.7. For as they live among his works they keep searching,and they trust in what they see, because the things that are seen are beautiful. 13.8. For He correcteth the righteous as a beloved son, And his chastisement is as that of a firstborn. 13.8. Yet again, not even they are to be excused; 13.9. 10) For the Lord spareth His pious ones, And blotteth out their errors by His chastening. For the life of the righteous shall be for ever; 13.9. for if they had the power to know so much that they could investigate the world,how did they fail to find sooner the Lord of these things? |
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28. Cicero, On The Nature of The Gods, 2.33-2.39, 2.57-2.58 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •philo of alexandria, on stoic cosmology and theology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24 | 2.33. "Again, if we wish to proceed from the first rudimentary orders of being to the last and most perfect, we shall necessarily arrive in the end at deity. We notice the sustaining power of nature first in the members of the vegetable kingdom, towards which her bounty was limited to providing for their preservation by means of the faculties of nurture and growth. 2.34. Upon the animals she bestowed sensation and motion, and an appetite or impulse to approach things wholesome and retire from things harmful. For man she amplified her gift by the addition of reason, whereby the appetites might be controlled, and alternately indulged and held in check. But the fourth and highest grade is that of beings born by nature good and wise, and endowed from the outset with the innate attributes of right reason and consistency; this must be held to be above the level of man: it is the attribute of god, that is, of the world, which must needs possess that perfect and absolute reason of which I spoke. 2.35. Nor is it possible that it should be said with justice that there is any arrangement of things in which there cannot be something entire and perfect. For as in a vine or in beasts we see that nature, if not prevented by some superior violence, proceeds by her own appropriate path to her destined end; and as in painting, architecture, and the other arts there is a point of perfection which is attainable, and occasionally attained, so it is even much more necessary that in universal nature there must be some complete and perfect result arrived at. Many external accidents may happen to all other natures which may impede their progress to perfection, but nothing can hinder universal nature, because she is herself the ruler and governor of all other natures. That, therefore, must be the fourth and most elevated degree to which no other power can approach. But this degree is that on which the nature of all things is placed; and since she is possessed of this, and she presides over all things, and is subject to no possible impediment, the world must necessarily be an intelligent and even a wise being. But how marvellously great is the ignorance of those men who dispute the perfection of that nature which encircles all things; or who, allowing it to be infinitely perfect, yet deny it to be, in the first place, animated, then reasonable, and, lastly, prudent and wise! For how without these qualities could it be infinitely perfect? If it were like vegetables, or even like beasts, there would be no more reason for thinking it extremely good than extremely bad; and if it were possessed of reason, and had not wisdom from the beginning, the world would be in a worse condition than man; for man may grow wise, but the world, if it were destitute of wisdom through an infinite space of time past, could never acquire it. Thus it would be worse than man. But as that is absurd to imagine, the world must be esteemed wise from all eternity, and consequently a Deity: 2.35. Again, it is undeniable that every organic whole must have an ultimate ideal of perfection. As in vines or cattle we see that, unless obstructed by some force, nature progresses on a certain path of her own to her goal of full development, and as in painting, architecture and the other arts and crafts there is an ideal of perfect workmanship, even so and far more in the world of nature as a whole there must be a process towards completeness and perfection. The various limited modes of being may encounter many external obstacles to hinder their perfect realization, but there can be nothing that can frustrate nature as a whole, since she embraces and contains within herself all modes of being. Hence it follows that there must exist this fourth and highest grade, unassailable by any external force. 2.36. Now this is the grade on which universal nature stands; and since she is of such a character as to be superior to all things and incapable of frustration by any, it follows of necessity that the world is an intelligent being, and indeed also a wise being. "Again, what can be more illogical than to deny that the being which embraces all things must be the best of all things, or, admitting this, to deny that it must be, first, possessed of life, secondly, rational and intelligent, and lastly, endowed with wisdom? How else can it be the best of all things? If it resembles plants or even animals, so far from being highest, it must be reckoned lowest in the scale of being. If again it be capable of reason yet has not been wise from the beginning, the world must be in a worse condition than mankind; for a man can become wise, but if in all the eternity of past time the world has been foolish, obviously it will never attain wisdom; and so it will be inferior to man, which is absurd. Therefore the world must be deemed to have been wise from the beginning, and divine. 2.37. ince there is nothing existing that is not defective, except the universe, which is well provided, and fully complete and perfect in all its numbers and parts. For Chrysippus says, very acutely, that as the case is made for the buckler, and the scabbard for the sword, so all things, except the universe, were made for the sake of something else. As, for instance, all those crops and fruits which the earth produces were made for the sake of animals, and animals for man; as, the horse for carrying, the ox for the plough, the dog for hunting and for a guard. But man himself was born to contemplate and imitate the world, being in no wise perfect, but, if I may so express myself, a particle of perfection; but the world, as it comprehends all, and as nothing exists that is not contained in it, is entirely perfect. In what, therefore, can it be defective, since it is perfect? It cannot want understanding and reason, for they are the most desirable of all qualities. The same Chrysippus observes also, by the use of similitudes, that everything in its kind, when arrived at maturity and perfection, is superior to that which is not — as, a horse to a colt, a dog to a puppy, and a man to a boy — so whatever is best in the whole universe must exist in some complete and perfect being. But nothing is more perfect than the world, and nothing better than virtue. Virtue, therefore, is an attribute of the world. But human nature is not perfect, and nevertheless virtue is produced in it: with how much greater reason, then, do we conceive it to be inherent in the world! Therefore the world has virtue, and it is also wise, and consequently a Deity. 2.37. "In fact there is nothing else beside the world that has nothing wanting, but is fully equipped and complete and perfect in all its details and parts. For as Chrysippus cleverly puts it, just as a shield-case is made for the sake of a shield and a sheath for the sake of a sword, so everything else except the world was created for the sake of some other thing; thus the cornº and fruits produced by the earth were created for the sake of animals, and animals for the sake of man: for example the horse for riding, the ox for ploughing, the dog for hunting and keeping guard; man himself however came into existence for the purpose of contemplating and imitating the world; he is by no means perfect, but he is 'a small fragment of that which is perfect.' 2.38. The world on the contrary, since it embraces all things and since nothing exists which is not within it, is entirely perfect; how then can it fail to possess that which is the best? but there is nothing better than intelligence and reason; the world therefore cannot fail to possess them. Chrysippus therefore also well shows by the aid of illustrations that in the perfect and mature specimen of its kind everything is better than in the imperfect, for instance in a horse than in a foal, in a dog than in a puppy, in a man than in a boy; and that similarly a perfect and complete being is bound to possess that which is the best thing in all the world; 2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence. 2.57. Zeno, then, defines nature to be "an artificial fire, proceeding in a regular way to generation;" for he thinks that to create and beget are especial properties of art, and that whatever may be wrought by the hands of our artificers is much more skilfully performed by nature, that is, by this artificial fire, which is the master of all other arts. According to this manner of reasoning, every particular nature is artificial, as it operates agreeably to a certain method peculiar to itself; but that universal nature which embraces all things is said by Zeno to be not only artificial, but absolutely the artificer, ever thinking and providing all things useful and proper; and as every particular nature owes its rise and increase to its own proper seed, so universal nature has all her motions voluntary, has affections and desires (by the Greeks called ὁρμὰς) productive of actions agreeable to them, like us, who have sense and understanding to direct us. Such, then, is the intelligence of the universe; for which reason it may be properly termed prudence or providence (in Greek, πρόνοια), since her chiefest care and employment is to provide all things fit for its duration, that it may want nothing, and, above all, that it may be adorned with all perfection of beauty and ornament. 2.57. "I therefore believe that I shall not be wrong if in discussing this subject I take my first principle from the prince of seekers after truth, Zeno himself. Now Zeno gives this definition of nature: 'nature (he says) is a craftsmanlike fire, proceeding methodically to the work of generation.' For he holds that the special function of an art or craft is to create and generate, and that what in the processes of our arts is done by the hand is done with far more skilful craftsmanship by nature, that is, as I said, by that 'craftsmanlike' fire which is the teacher of the other arts. And on this theory, while each department of nature is 'craftsmanlike,' in the sense of having a method or path marked out for it to follow, 2.58. the nature of the world itself, which encloses and contains all things in its embrace, is styled by Zeno not merely 'craftsmanlike' but actually 'a craftsman,' whose foresight plans out the work to serve its use and purpose in every detail. And as the other natural substances are generated, reared and sustained each by its own seeds, so the world-nature experiences all those motions of the will, those impulses of conation and desire, that the Greeks call hormae, and follows these up with the appropriate actions in the same way as do we ourselves, who experience emotions and sensations. Such being the nature of the world-mind, it can therefore correctly be designated as prudence or providence (for in Greek it is termed pronoia); and this providence is chiefly directed and concentrated upon three objects, namely to secure for the world, first, the structure best fitted for survival; next, absolute completeness; but chiefly, consummate beauty and embellishment of every kind. |
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| 29. Dead Sea Scrolls, Temple Scroll, 2.9 (2nd cent. BCE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 131 |
| 30. Plutarch, On Isis And Osiris, 12.355d3-356a8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmology, of the gnostic world, arithmetic symbolism in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 199 |
31. New Testament, 2 Corinthians, 12.2-12.4 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649| 12.2. οἶδα ἄνθρωπον ἐν Χριστῷ πρὸ ἐτῶν δεκατεσσάρων, —εἴτε ἐν σώματι οὐκ οἶδα, εἴτε ἐκτὸς τοῦ σώματος οὐκ οἶδα, ὁ θεὸς οἶδεν, —ἁρπαγέντα τὸν τοιοῦτον ἕως τρίτου οὐρανοῦ. 12.3. καὶ οἶδα τὸν τοιοῦτον ἄνθρωπον,—εἴτε ἐν σώματι εἴτε χωρὶς τοῦ σώματος [οὐκ οἶδα,] ὁ θεὸς οἶδεν, 12.4. —ὅτι ἡρπάγη εἰς τὸν παράδεισον καὶ ἤκουσεν ἄρρητα ῥήματα ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι. | |
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32. New Testament, Acts, 1.9-1.11, 1.13-1.26, 2.34, 7.49, 7.56, 10.10-10.16 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world, role of jesus in •cosmology, of the gnostic world, role of zostrien in •cosmology, of the near east •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 30, 46, 220 1.9. καὶ ταῦτα εἰπὼν βλεπόντων αὐτῶν ἐπήρθη, καὶ νεφέλη ὑπέλαβεν αὐτὸν ἀπὸ τῶν ὀφθαλμῶν αὐτῶν. 1.10. καὶ ὡς ἀτενίζοντες ἦσαν εἰς τὸν οὐρανὸν πορευομένου αὐτοῦ, καὶ ἰδοὺ ἄνδρες δύο παριστήκεισαν αὐτοῖς ἐν | 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.10. While they were looking steadfastly into the sky as he went, behold, two men stood by them in white clothing, 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky." 1.13. When they had come in, they went up into the upper room, where they were staying; that is Peter, John, James, Andrew, Philip, Thomas, Bartholomew, Matthew, James the son of Alphaeus, Simon the Zealot, and Judas the son of James. 1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said, 1.16. "Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 1.17. For he was numbered with us, and received his portion in this ministry. 1.18. Now this man obtained a field with the reward for his wickedness, and falling headlong, his body burst open, and all his intestines gushed out. 1.19. It became known to everyone who lived in Jerusalem that in their language that field was called 'Akeldama,' that is, 'The field of blood.' 1.20. For it is written in the book of Psalms, 'Let his habitation be made desolate, Let no one dwell therein,' and, 'Let another take his office.' 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us, 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection." 1.23. They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24. They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen 1.25. to take part in this ministry and apostleship from which Judas fell away, that he might go to his own place." 1.26. They drew lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand, 7.49. 'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?' says the Lord; 'Or what is the place of my rest? 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!" 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth, 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat!" 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean." 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy." 10.16. This was done three times, and immediately the vessel was received up into heaven. | |
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33. New Testament, 1 Corinthians, 2.9 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of •philo of alexandria, on stoic cosmology and theology Found in books: Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 24; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 48| 2.9. ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν | 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him." 15. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand,,bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain.,For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,,that he was buried, that he wasraised on the third day according to the Scriptures,,and that heappeared to Cephas, then to the twelve.,Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep.,Then he appeared to James, then to allthe apostles,,and last of all, as to the child born at the wrongtime, he appeared to me also.,For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.,But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me.,Whether then it is I or they, so we preach, and so youbelieved.,Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead?,But if there is no resurrection of the dead, neither hasChrist been raised.,If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain.,Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised.,For if the dead aren't raised, neither hasChrist been raised.,If Christ has not been raised, your faithis vain; you are still in your sins.,Then they also who arefallen asleep in Christ have perished.,If we have only hoped inChrist in this life, we are of all men most pitiable.,But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep.,For since death came byman, the resurrection of the dead also came by man.,For as inAdam all die, so also in Christ all will be made alive.,Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming.,Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power.,For he mustreign until he has put all his enemies under his feet.,The lastenemy that will be abolished is death.,For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him.,When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.,Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead?,Why do we also stand injeopardy every hour?,I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily.,If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die.",Don't be deceived! "Evil companionships corrupt good morals.",Wake up righteously, and don't sin, for some have no knowledgeof God. I say this to your shame.,But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?",You foolish one, that which you yourself sow is not made aliveunless it dies.,That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind.,But God gives it a body even as it pleased him, and to eachseed a body of its own.,All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds.,There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial.,There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory.,So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption.,It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power.,It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.,So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.,However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual.,The first man is of the earth, made ofdust. The second man is the Lord from heaven.,As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly.,As we haveborne the image of those made of dust, let's also bear the image of theheavenly.,Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.,Behold, I tell you a mystery. We will not all sleep, but wewill all be changed,,in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed.,For thiscorruptible must put on incorruption, and this mortal must put onimmortality.,But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory.","Death, where is your sting?Hades, where is your victory?",The sting of death is sin, and the power of sin is the law.,But thanks be to God, who gives us the victory through our LordJesus Christ.,Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. |
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34. New Testament, Romans, 8.19-8.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 656| 8.19. ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ θεοῦ ἀπεκδέχεται· 8.20. τῇ γὰρ ματαιότητι ἡ κτίσις ὑπετάγη, οὐχ ἑκοῦσα ἀλλὰ διὰ τὸν ὑποτάξαντα, ἐφʼ ἑλπίδι 8.21. ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ θεοῦ. 8.22. οἴδαμεν γὰρ ὅτι πᾶσα ἡ κτίσις συνστενάζει καὶ συνωδίνει ἄχρι τοῦ νῦν· 8.23. οὐ μόνον δέ, ἀλλὰ καὶ αὐτοὶ τὴν ἀπαρχὴν τοῦ πνεύματος ἔχοντες [ἡμεῖς] καὶ αὐτοὶ ἐν ἑαυτοῖς στενάζομεν, υἱοθεσίαν ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν. | 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. |
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35. New Testament, John, 13.26-13.30 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world, role of jesus in •cosmology, of the gnostic world, role of zostrien in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 30, 251| 13.26. ἀποκρίνεται οὖν [ὁ] Ἰησοῦς Ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῷ· βάψας οὖν [τὸ] ψωμίον λαμβάνει καὶ δίδωσιν Ἰούδᾳ Σίμωνος Ἰσκαριώτου. 13.27. καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ Ἰησοῦς Ὃ ποιεῖς ποίησον τάχειον. 13.28. τοῦτο [δὲ] οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ· 13.29. τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν Ἰούδας, ὅτι λέγει αὐτῷ Ἰησοῦς Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ. 13.30. λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ. | 13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly." 13.28. Now no man at the table knew why he said this to him. 13.29. For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 13.30. Therefore, having received that morsel, he went out immediately. It was night. |
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36. New Testament, Luke, 9.28-9.36, 10.1, 10.20, 12.33, 18.22, 21.26, 21.33, 22.3, 22.42, 24.51 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world •cosmology, of the gnostic world, ogdoade •cosmology, of the gnostic world, platonic model of •cosmology, of the gnostic world, arithmetic symbolism in •cosmology, of the near east •cosmology, of the gnostic world, as source in the gospel Found in books: Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 150; Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 63, 220, 251, 273| 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 9.29. καὶ ἐγένετο ἐν τῷ προσεύχεσθαι αὐτὸν τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. 9.30. καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωυσῆς καὶ Ἠλείας, 9.31. οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ ἣν ἤμελλεν πληροῦν ἐν Ἰερουσαλήμ. 9.32. ὁ δὲ Πέτρος καὶ οἱ σὺν αὐτῷ ἦσαν βεβαρημένοι ὕπνῳ· διαγρηγορήσαντες δὲ εἶδαν τὴν δόξαν αὐτοῦ καὶ τοὺς δύο ἄνδρας τοὺς συνεστῶτας αὐτῷ. 9.33. καὶ ἐγένετο ἐν τῷ διαχωρίζεσθαι αὐτοὺς ἀπʼ αὐτοῦ εἶπεν ὁ Πέτρος πρὸς τὸν Ἰησοῦν Ἐπιστάτα, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν σκηνὰς τρεῖς, μίαν σοὶ καὶ μίαν Μωυσεῖ καὶ μίαν Ἠλείᾳ, μὴ εἰδὼς ὃ λέγει. 9.34. ταῦτα δὲ αὐτοῦ λέγοντος ἐγένετο νεφέλη καὶ ἐπεσκίαζεν αὐτούς· ἐφοβήθησαν δὲ ἐν τῷ εἰσελθεῖν αὐτοὺς εἰς τὴν νεφέλην. 9.35. καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἐκλελεγμένος, αὐτοῦ ἀκούετε. 9.36. καὶ ἐν τῷ γενέσθαι τὴν φωνὴν εὑρέθη Ἰησοῦς μόνος. καὶ αὐτοὶ ἐσίγησαν καὶ οὐδενὶ ἀπήγγειλαν ἐν ἐκείναις ταῖς ἡμέραις οὐδὲν ὧν ἑώρακαν. 10.1. Μετὰ δὲ ταῦτα ἀνέδειξεν ὁ κύριος ἑτέρους ἑβδομήκοντα [δύο] καὶ ἀπέστειλεν αὐτοὺς ἀνὰ δύο [δύο] πρὸ προσώπου αὐτοῦ εἰς πᾶσαν πόλιν καὶ τόπον οὗ ἤμελλεν αὐτὸς ἔρχεσθαι. 10.20. πλὴν ἐν τούτῳ μὴ χαίρετε ὅτι τὰ πνεύματα ὑμῖν ὑποτάσσεται, χαίρετε δὲ ὅτι τὰ ὀνόματα ὑμῶν ἐνγέγραπται ἐν τοῖς οὐρανοῖς. 12.33. Πωλήσατε τὰ ὑπάρχοντα ὑμῶν καὶ δότε ἐλεημοσύνην· ποιήσατε ἑαυτοῖς βαλλάντια μὴ παλαιούμενα, θησαυρὸν ἀνέκλειπτον ἐν τοῖς οὐρανοῖς, 18.22. ἀκούσας δὲ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἔτι ἕν σοι λείπει· πάντα ὅσα ἔχεις πώλησον καὶ διάδος πτωχοῖς, καὶ ἕξεις θησαυρὸν ἐν [τοῖς] οὐρανοῖς, καὶ δεῦρο ἀκολούθει μοι. 21.26. ἀποψυχόντων ἀνθρώπων ἀπὸ φόβου καὶ προσδοκίας τῶν ἐπερχομένων τῇ οἰκουμένῃ, αἱ γὰρ δυνάμεις τῶν οὐρανῶν σαλευθήσονται. 21.33. ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται, οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται. 22.3. Εἰσῆλθεν δὲ Σατανᾶς εἰς Ἰούδαν τὸν καλούμενον Ἰσκαριώτην, ὄντα ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα· 22.42. εἰ βούλει παρένεγκε τοῦτο τὸ ποτήριον ἀπʼ ἐμοῦ· πλὴν μὴ τὸ θέλημά μου ἀλλὰ τὸ σὸν γινέσθω. 24.51. καὶ ἐγένετο ἐν τῷ εὐλογεῖν αὐτὸν αὐτοὺς διέστη ἀπʼ αὐτῶν ⟦καὶ ἀνεφέρετο εἰς τὸν οὐρανόν⟧. | 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.30. Behold, two men were talking with him, who were Moses and Elijah, 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.32. Now Peter and those who were with him were heavy with sleep, but when they were fully awake, they saw his glory, and the two men who stood with him. 9.33. It happened, as they were parting from him, that Peter said to Jesus, "Master, it is good for us to be here. Let's make three tents: one for you, and one for Moses, and one for Elijah," not knowing what he said. 9.34. While he said these things, a cloud came and overshadowed them, and they were afraid as they entered into the cloud. 9.35. A voice came out of the cloud, saying, "This is my beloved Son. Listen to him!" 9.36. When the voice came, Jesus was found alone. They were silent, and told no one in those days any of the things which they had seen. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven." 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me." 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.33. Heaven and earth will pass away, but my words will by no means pass away. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done." 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven. |
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37. New Testament, Mark, 9.2-9.8, 14.60-14.64 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world •cosmology, of the gnostic world, the earth of humanity Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220, 268| 9.2. Καὶ μετὰ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ τὸν Ἰάκωβον καὶ Ἰωάνην, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν μόνους. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, 9.3. καὶ τὰ ἱμάτια αὐτοῦ ἐγένετο στίλβοντα λευκὰ λίαν οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι. 9.4. καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωυσεῖ, καὶ ἦσαν συνλαλοῦντες τῷ Ἰησοῦ. 9.5. καὶ ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ Ῥαββεί, καλόν ἐστιν ἡμᾶς ὧδε εἶναι, καὶ ποιήσωμεν τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 9.6. οὐ γὰρ ᾔδει τί ἀποκριθῇ, ἔκφοβοι γὰρ ἐγένοντο. 9.7. καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ. 9.8. καὶ ἐξάπινα περιβλεψάμενοι οὐκέτι οὐδένα εἶδον μεθʼ ἑαυτῶν εἰ μὴ τὸν Ἰησοῦν μόνον. 14.60. καὶ ἀναστὰς ὁ ἀρχιερεὺς εἰς μέσον ἐπηρώτησεν τὸν Ἰησοῦν λέγων Οὐκ ἀποκρίνῃ οὐδέν, τί οὗτοί σου καταμαρτυροῦσιν; 14.61. ὁ δὲ ἐσιώπα καὶ οὐκ ἀπεκρίνατο οὐδέν. πάλιν ὁ ἀρχιερεὺς ἐπηρώτα αὐτὸν καὶ λέγει αὐτῷ Σὺ εἶ ὁ χριστὸς ὁ υἱὸς τοῦ εὐλογητοῦ; 14.62. ὁ δὲ Ἰησοῦς εἶπεν Ἐγώ εἰμι, καὶ ὄψεσθε τὸν υἱὸν τοῦ ἀνθρώπου ἐκ δεξιῶν καθήμενον τῆς δυνάμεως καὶ ἐρχόμενον μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ. 14.63. ὁ δὲ ἀρχιερεὺς διαρήξας τοὺς χιτῶνας αὐτοῦ λέγει Τί ἔτι χρείαν ἔχομεν μαρτύρων; 14.64. ἠκούσατε τῆς βλασφημίας; τί ὑμῖν φαίνεται; οἱ δὲ πάντες κατέκριναν αὐτὸν ἔνοχον εἶναι θανάτου. | 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 9.3. His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them. 9.4. Elijah and Moses appeared to them, and they were talking with Jesus. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah." 9.6. For he didn't know what to say, for they were very afraid. 9.7. A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him." 9.8. Suddenly looking around, they saw no one with them any more, except Jesus only. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?" 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?" 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky." 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. |
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38. New Testament, Matthew, 13.24-13.43, 17.1-17.8, 27.3-27.5 (1st cent. CE - 1st cent. CE) Tagged with subjects: •cosmology, of the gnostic world, the final judgment •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world, role of jesus in •cosmology, of the gnostic world, role of zostrien in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 30, 220, 348| 13.24. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείραντι καλὸν σπέρμα ἐν τῷ ἀγρῷ αὐτοῦ. 13.25. ἐν δὲ τῷ καθεύδειν τοὺς ἀνθρώπους ἦλθεν αὐτοῦ ὁ ἐχθρὸς καὶ ἐπέσπειρεν ζιζάνια ἀνὰ μέσον τοῦ σίτου καὶ ἀπῆλθεν. 13.26. ὅτε δὲ ἐβλάστησεν ὁ χόρτος καὶ καρπὸν ἐποίησεν, τότε ἐφάνη καὶ τὰ ζιζάνια. 13.27. προσελθόντες δὲ οἱ δοῦλοι τοῦ οἰκοδεσπότου εἶπον αὐτῷ Κύριε, οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ; πόθεν οὖν ἔχει ζιζάνια; 13.28. ὁ δὲ ἔφη αὐτοῖς Ἐχθρὸς ἄνθρωπος τοῦτο ἐποίησεν. οἱ δὲ αὐτῷ λέγουσιν Θέλεις οὖν ἀπελθόντες συλλέξωμεν αὐτά; 13.29. ὁ δέ φησιν Οὔ, μή ποτε συλλέγοντες τὰ ζιζάνια ἐκριζώσητε ἅμα αὐτοῖς τὸν σῖτον· 13.30. ἄφετε συναυξάνεσθαι ἀμφότερα ἕως τοῦ θερισμοῦ· καὶ ἐν καιρῷ τοῦ θερισμοῦ ἐρῶ τοῖς θερισταῖς Συλλέξατε πρῶτον τὰ ζιζάνια καὶ δήσατε αὐτὰ [εἰς] δέσμας πρὸς τὸ κατακαῦσαι αὐτά, τὸν δὲ σῖτον συνάγετε εἰς τὴν ἀποθήκην μου. 13.31. Ἄλλην παραβολὴν παρέθηκεν αὐτοῖς λέγων Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔσπειρεν ἐν τῷ ἀγρῷ αὐτοῦ· 13.32. ὃ μικρότερον μέν ἐστιν πάντων τῶν σπερμάτων, ὅταν δὲ αὐξηθῇ μεῖζον τῶν λαχάνων ἐστὶν καὶ γίνεται δένδρον, ὥστε ἐλθεῖν τὰ πετεινὰ τοῦ οὐρανοῦ καὶ κατασκηνοῖν ἐν τοῖς κλάδοις αὐτοῦ. 13.33. Ἄλλην παραβολὴν [ἐλάλησεν αὐτοῖς]· Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ζύμῃ, ἣν λαβοῦσα γυνὴ ἐνέκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον. 13.34. Ταῦτα πάντα ἐλάλησεν ὁ Ἰησοῦς ἐν παραβολαῖς τοῖς ὄχλοις, καὶ χωρὶς παραβολῆς οὐδὲν ἐλάλει αὐτοῖς· 13.35. ὅπως πληρωθῇ τὸ ῥηθὲν διὰ τοῦ προφήτου λέγοντος Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου, ἐρεύξομαι κεκρυμμένα ἀπὸ καταβολῆς. 13.36. Τότε ἀφεὶς τοὺς ὄχλους ἦλθεν εἰς τὴν οἰκίαν. Καὶ προσῆλθαν αὐτῷ οἱ μαθηταὶ αὐτοῦ λέγοντες Διασάφησον ἡμῖν τὴν παραβολὴν τῶν ζιζανίων τοῦ ἀγροῦ. 13.37. ὁ δὲ ἀποκριθεὶς εἶπεν Ὁ σπείρων τὸ καλὸν σπέρμα ἐστὶν ὁ υἱὸς τοῦ ἀνθρώπου· 13.38. ὁ δὲ ἀγρός ἐστιν ὁ κόσμος· τὸ δὲ καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας· τὰ δὲ ζιζάνιά εἰσιν οἱ υἱοὶ τοῦ πονηροῦ, 13.39. ὁ δὲ ἐχθρὸς ὁ σπείρας αὐτά ἐστιν ὁ διάβολος· ὁ δὲ θερισμὸς συντέλεια αἰῶνός ἐστιν, οἱ δὲ θερισταὶ ἄγγελοί εἰσιν. 13.40. ὥσπερ οὖν συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται, οὕτως ἔσται ἐν τῇ συντελείᾳ τοῦ αἰῶνος· 13.41. ἀποστελεῖ ὁ υἱὸς τοῦ ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ, καὶ συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ πάντα τὰ σκάνδαλα καὶ τοὺς ποιοῦντας τὴν ἀνομίαν, 13.42. καὶ βαλοῦσιν αὐτοὺς εἰς τὴν κάμινον τοῦ πυρός· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 13.43. Τότε οἱ δίκαιοι ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν. Ὁ ἔχων ὦτα ἀκουέτω. 17.1. Καὶ μεθʼ ἡμέρας ἓξ παραλαμβάνει ὁ Ἰησοῦς τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ ἀναφέρει αὐτοὺς εἰς ὄρος ὑψηλὸν κατʼ ἰδίαν. 17.2. καὶ μετεμορφώθη ἔμπροσθεν αὐτῶν, καὶ ἔλαμψεν τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος, τὰ δὲ ἱμάτια αὐτοῦ ἐγένετο λευκὰ ὡς τὸ φῶς. 17.3. καὶ ἰδοὺ ὤφθη αὐτοῖς Μωυσῆς καὶ Ἠλείας συνλαλοῦντες μετʼ αὐτοῦ. 17.4. ἀποκριθεὶς δὲ ὁ Πέτρος εἶπεν τῷ Ἰησοῦ Κύριε, καλόν ἐστιν ἡμᾶς ὧδε εἶναι· εἰ θέλεις, ποιήσω ὧδε τρεῖς σκηνάς, σοὶ μίαν καὶ Μωυσεῖ μίαν καὶ Ἠλείᾳ μίαν. 17.5. ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ. 17.6. καὶ ἀκούσαντες οἱ μαθηταὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν καὶ ἐφοβήθησαν σφόδρα. 17.7. καὶ προσῆλθεν ὁ Ἰησοῦς καὶ ἁψάμενος αὐτῶν εἶπεν Ἐγέρθητε καὶ μὴ φοβεῖσθε. 17.8. ἐπάραντες δὲ τοὺς ὀφθαλμοὺς αὐτῶν οὐδένα εἶδον εἰ μὴ αὐτὸν Ἰησοῦν μόνον. 27.3. Τότε ἰδὼν Ἰούδας ὁ παραδοὺς αὐτὸν ὅτι κατεκρίθη μεταμεληθεὶς ἔστρεψεν τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις λέγων Ἥμαρτον παραδοὺς αἷμα δίκαιον. 27.4. οἱ δὲ εἶπαν Τί πρὸς ἡμᾶς; σὺ ὄψῃ. 27.5. καὶ ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν ἀνεχώρησεν, καὶ ἀπελθὼν ἀπήγξατο. | 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field, 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. "He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. "But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."'" 13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.32. which indeed is smaller than all seeds. But when it is grown, it is greater than the herbs, and becomes a tree, so that the birds of the air come and lodge in its branches." 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened." 13.34. Jesus spoke all these things in parables to the multitudes; and without a parable, he didn't speak to them, 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world." 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field." 13.37. He answered them, "He who sows the good seed is the Son of Man, 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.40. As therefore the darnel is gathered up and burned with fire; so will it be at the end of this age. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity, 13.42. and will cast them into the furnace of fire. There will be weeping and the gnashing of teeth. 13.43. Then the righteous will shine forth like the sun in the kingdom of their Father. He who has ears to hear, let him hear. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.4. Peter answered, and said to Jesus, "Lord, it is good for us to be here. If you want, let's make three tents here: one for you, one for Moses, and one for Elijah." 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him." 17.6. When the disciples heard it, they fell on their faces, and were very afraid. 17.7. Jesus came and touched them and said, "Get up, and don't be afraid." 17.8. Lifting up their eyes, they saw no one, except Jesus alone. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders, 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it." 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. |
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| 39. Sextus Empiricus, Against The Logicians, 1.147-1.149 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •cosmological theogony, as levels of reality in xenocrates Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 223 |
| 40. Anon., Tchacos 3 Gospel of Judas, 33.6, 33.7, 33.8, 33.9, 33.15, 33.16, 33.17, 33.18, 33.23-34.12, 33.26, 34.2, 34.3, 34.4, 34.7, 34.8, 34.9, 34.10, 34.11, 34.12, 34.13, 34.15, 34.16, 34.17, 34.18, 34.19, 34.20, 34.21, 34.22, 34.23, 34.25, 34.26, 35.7, 35.8, 35.9, 35.10, 35.11, 35.12, 35.13, 35.14, 35.15, 35.16, 35.17, 35.18, 35.19, 35.20, 35.21, 35.23, 35.24, 35.25, 36.1, 36.2, 36.3, 36.4, 36.11-37.20, 36.23, 36.24, 36.25, 36.26, 36.27, 36.28, 36.29, 36.30, 36.31, 36.32, 36.33, 36.34, 36.35, 36.36, 36.37, 37.18, 37.19, 37.21, 37.21-39.3, 37.21-39.5, 37.21-40.26, 37.22, 37.23, 37.24, 38.1, 38.1-41.6, 38.1-39.5, 38.2, 38.3, 38.4, 38.5, 38.6, 38.7, 38.8, 38.9, 38.10, 38.24-39.3, 39.16, 39.18-40.26, 39.18-40.2, 39.18, 39.19, 39.20, 39.21, 39.22, 39.23, 39.24, 39.25, 39.26, 39.27, 39.28, 40.17, 40.18, 40.21, 40.22, 40.25, 40.26, 42.4, 42.5, 42.6, 42.7, 42.8, 42.9, 43.11-44.2, 44.2, 44.3, 44.4, 44.5, 44.6, 44.15, 44.15-45.10, 44.16, 44.17, 44.18, 44.19, 44.20, 44.21, 44.23-45.2, 44.24-45.12, 44.24, 44.25, 44.26, 45.5, 45.7, 45.11, 45.12, 45.12-46.2, 45.13, 45.14, 45.15, 45.16, 45.17, 45.18, 45.19, 45.20, 45.21, 45.22, 45.23, 45.24, 45.25, 45.26, 46.5, 46.6, 46.7, 46.8, 46.9, 46.10, 46.11, 46.12, 46.13, 46.14, 46.16, 46.17, 46.18, 46.19, 46.20, 46.21, 46.22, 46.23, 46.24, 46.25-47.1, 46.25, 46.26, 46.27, 46.28, 46.29, 46.30, 46.31, 46.32, 46.33, 46.34, 46.35, 46.36, 46.37, 46.38, 46.39, 46.40, 46.41, 46.42, 46.43, 46.44, 46.45, 46.46, 46.47, 47, 47.1, 47.1-55.20, 47.2, 47.3, 47.4, 47.5, 47.6, 47.7, 47.8, 47.9, 47.10, 47.11, 47.12, 47.13, 47.14, 47.15, 47.16, 47.17, 47.18, 47.19, 47.20, 47.21, 47.22, 47.23, 47.24, 47.25, 47.26, 47.27, 47.28, 47.29, 47.30, 47.31, 47.32, 47.33, 47.34, 47.35, 47.36, 47.37, 47.38, 47.39, 47.40, 47.41, 47.42, 47.43, 47.44, 47.45, 47.46, 47.47, 47.48, 47.49, 47.50, 47.51, 47.52, 47.53, 48, 48.1, 48.2, 48.3, 48.4, 48.5, 48.6, 48.7, 48.8, 48.9, 48.10, 48.11, 48.12, 48.13, 48.14, 48.15, 48.16, 48.17, 48.18, 48.19, 48.20, 48.21, 48.22, 48.23, 48.24, 48.25, 48.26, 49, 49.5, 49.6, 49.7-50.17, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 50, 50.6, 50.7, 50.8, 50.9, 50.11, 50.12, 50.13, 50.14, 50.17, 50.19-51.1, 50.22-51.17, 51, 51.1, 51.2, 51.3, 51.4, 51.5, 51.6, 51.7, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 51.21, 51.22-52.25, 51.22, 51.23, 52, 52.4, 52.5, 52.6, 52.7, 52.9, 52.10, 52.11, 52.12, 52.13, 52.14, 52.14-54.7, 52.18, 52.19, 52.25, 53, 53.8, 53.9, 53.10, 53.11, 53.12, 53.13, 53.14, 53.15, 53.16, 53.17, 53.18, 53.19, 53.20, 53.21, 53.22, 53.23, 53.24, 53.25, 53.26, 53.27, 53.28, 53.29, 53.30, 53.31, 53.32, 53.33, 53.34, 53.35, 53.36, 53.37, 53.38, 53.39, 53.40, 53.41, 53.42, 53.43, 53.44, 53.45, 53.46, 53.47, 53.48, 53.49, 53.50, 53.51, 53.52, 53.53, 53.54, 53.55, 53.56, 53.57, 54, 54.8, 54.9, 54.10, 54.11, 54.12, 54.13-55.12, 54.18, 54.19, 54.24-55.4, 55, 55.1, 55.9, 55.10, 55.11, 55.12, 55.13, 55.14, 55.15, 55.16, 55.17, 55.18, 55.19, 55.20, 55.21-56.20, 55.21-56.17, 56, 57, 57.23, 58.15, 58.16, 58.17, 58.18, 58.19, 58.20, 58.21, 58.22, 58.23, 58.24, 58.25, 58.26 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 275 |
41. Irenaeus, Refutation of All Heresies, 1.2.4, 1.7.2, 1.24.4-1.24.7, 1.31.1, 2.7.1 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, platonic model of •cosmology, of the gnostic world, arithmetic symbolism in •cosmology, of the gnostic world, the earth of humanity •cosmology, of the gnostic world, revelation to judas of •cosmology, of the gnostic world, luminaries and aeons •cosmology, of the gnostic world, ogdoade Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 151, 152, 179, 223, 268, 272, 274 | 1.2.4. The Father afterwards produces, in his own image, by means of Monogenes, the above-mentioned Horos, without conjunction, masculo-feminine. For they maintain that sometimes the Father acts in conjunction with Sige, but that at other times he shows himself independent both of male and female. They term this Horos both Stauros and Lytrotes, and Carpistes, and Horothetes, and Metagoges. And by this Horos they declare that Sophia was purified and established, while she was also restored to her proper conjunction. For her enthymesis (or inborn idea) having been taken away from her, along with its supervening passion, she herself certainly remained within the Pleroma; but her enthymesis, with its passion, was separated from her by Horos, fenced off, and expelled from that circle. This enthymesis was, no doubt, a spiritual substance, possessing some of the natural tendencies of an AEon, but at the same time shapeless and without form, because it had received nothing. And on this account they say that it was an imbecile and feminine production. 1.7.2. There are also some who maintain that he also produced Christ as his own proper son, but of an animal nature, and that mention was made of him by the prophets. This Christ passed through Mary just as water flows through a tube; and there descended upon him in the form of a dove it the time of his baptism, that Saviour who belonged to the Pleroma, and was formed by the combined efforts of all its inhabit ants. In him there existed also that spiritual seed which proceeded from Achamoth. They hold, accordingly, that our Lord, while preserving the type of the first-begotten and primary tetrad, was compounded of these four substances,--of that which is spiritual, in so far as He was from Achamoth; of that which is animal, as being from the Demiurge by a special dispensation, inasmuch as He was formed [corporeally] with unspeakable skill; and of the Saviour, as respects that dove which descended upon Him. He also continued free from all suffering, since indeed it was not possible that He should suffer who was at once incomprehensible and invisible. And for this reason the Spirit of Christ, who had been placed within Him, was taken away when He was brought before Pilate. They maintain, further, that not even the seed which He had received from the mother [Achamoth] was subject to suffering; for it, too, was impassible, as being spiritual, and invisible even to the Demiurge himself. It follows, then, according to them, that the animal Christ, and that which had been formed mysteriously by a special dispensation, underwent suffering, that the mother might exhibit through him a type of the Christ above, namely, of him who extended himself through Stauros, and imparted to Achamoth shape, so far as substance was concerned. For they declare that all these transactions were counterparts of what took place above. 1.24.4. Those angels who occupy the lowest heaven, that, namely, which is visible to us, formed all the things which are in the world, and made allotments among themselves of the earth and of those nations which are upon it. The chief of them is he who is thought to be the God of the Jews; and inasmuch as he desired to render the other nations subject to his own people, that is, the Jews, all the other princes resisted and opposed him. Wherefore all other nations were at enmity with his nation. But the father without birth and without name, perceiving that they would be destroyed, sent his own first-begotten Nous (he it is who is called Christ) to bestow deliverance on them that believe in him, from the power of those who made the world. He appeared, then, on earth as a man, to the nations of these powers, and wrought miracles. Wherefore he did not himself suffer death, but Simon, a certain man of Cyrene, being compelled, bore the cross in his stead; so that this latter being transfigured by him, that he might be thought to be Jesus, was crucified, through ignorance and error, while Jesus himself received the form of Simon, and, standing by, laughed at them. For since he was an incorporeal power, and the Nous (mind) of the unborn father, he transfigured himself as he pleased, and thus ascended to him who had sent him, deriding them, inasmuch as he could not be laid hold of, and was invisible to all. Those, then, who know these things have been freed from the principalities who formed the world; so that it is not incumbent on us to confess him who was crucified, but him who came in the form of a man, and was thought to be crucified, and was called Jesus, and was sent by the father, that by this dispensation he might destroy the works of the makers of the world. If any one, therefore, he declares, confesses the crucified, that man is still a slave, and under the power of those who formed our bodies; but he who denies him has been freed from these beings, and is acquainted with the dispensation of the unborn father. 1.24.5. Salvation belongs to the soul alone, for the body is by nature subject to corruption. He declares, too, that the prophecies were derived from those powers who were the makers of the world, but the law was specially given by their chief, who led the people out of the land of Egypt. He attaches no importance to [the question regarding] meats offered in sacrifice to idols, thinks them of no consequence, and makes use of them without any hesitation; he holds also the use of other things, and the practice of every kind of lust, a matter of perfect indifference. These men, moreover, practise magic; and use images, incantations, invocations, and every other kind of curious art. Coining also certain names as if they were those of the angels, they proclaim some of these as belonging to the first, and others to the second heaven; and then they strive to set forth the names, principles, angels, and powers of the three hundred and sixty-five imagined heavens. They also affirm that the barbarous name in which the Saviour ascended and descended, is Caulacau. 1.24.6. He, then, who has learned [these things], and known all the angels and their causes, is rendered invisible and incomprehensible to the angels and all the powers, even as Caulacau also was. And as the son was unknown to all, so must they also be known by no one; but while they know all, and pass through all, they themselves remain invisible and unknown to all; for, "Do thou," they say, "know all, but let nobody know thee." For this reason, persons of such a persuasion are also ready to recant [their opinions], yea, rather, it is impossible that they should suffer on account of a mere name, since they are like to all. The multitude, however, cannot understand these matters, but only one out of a thousand, or two out of ten thousand. They declare that they are no longer Jews, and that they are not yet Christians; and that it is not at all fitting to speak openly of their mysteries, but right to keep them secret by preserving silence. 1.24.7. They make out the local position of the three hundred and sixty-five heavens in the same way as do mathematicians. For, accepting the theorems of these latter, they have transferred them to their own type of doctrine. They hold that their chief is Abraxas; and, on this account, that word contains in itself the numbers amounting to three hundred and sixty-five. 1.31.1. Others again declare that Cain derived his being from the Power above, and acknowledge that Esau, Korah, the Sodomites, and all such persons, are related to themselves. On this account, they add, they have been assailed by the Creator, yet no one of them has suffered injury. For Sophia was in the habit of carrying off that which belonged to her from them to herself. They declare that Judas the traitor was thoroughly acquainted with these things, and that he alone, knowing the truth as no others did, accomplished the mystery of the betrayal; by him all things, both earthly and heavenly, were thus thrown into confusion. They produce a fictitious history of this kind, which they style the Gospel of Judas. 2.7.1. While the Demiurge was thus ignorant of all things, they tell us that the Saviour conferred honour upon the Pleroma by the creation [which he summoned into existence] through means of his Mother, inasmuch as he produced similitudes and images of those things which are above. But I have already shown that it was impossible that anything should exist beyond the Pleroma (in which external region they tell us that images were made of those things which are within the Pleroma), or that this world was formed by any other one than the Supreme God. But if it is a pleasant thing to overthrow them on every side, and to prove them vendors of falsehood; let us say, in opposition to them, that if these things were made by the Saviour to the honour of those which are above, after their likeness, then it behoved them always to endure, that those things which have been honoured should perpetually continue in honour. But if they do in fact pass away, what is the use of this very brief period of honour,--an honour which at one time had no existence, and which shall again come to nothing? In that case I shall prove that the Saviour is rather an aspirant after vainglory, than one who honours those things which are above, For what honour can those things which are temporal confer on such as are eternal and endure for ever? or those which pass away on such as remain? or those which are corruptible on such as are incorruptible?--since, even among men who are themselves mortal, there is no value attached to that honour which speedily passes away, but to that which endures as long as it possibly can. But those things which, as soon as they are made, come to an end, may justly be said rather to have been formed for the contempt of such as are thought to be honoured by them; and that that which is eternal is contumeliously treated when its image is corrupted and dissolved. But what if their Mother had not wept, and laughed, and been involved in despair? The Saviour would not then have possessed any means of honouring the Fulness, inasmuch as her last state of confusion did not have substance of its own by which it might honour the Propator. |
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| 42. Nag Hammadi, The Apocryphon of John, 7.31-8.29, 8.34-9.3, 9.14, 9.15, 9.16, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 272 |
| 43. Clement of Alexandria, Miscellanies, 4.1.3 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •plato and platonism, cosmologies of late antiquity resorting to theoria of •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, platonic theoria, resorting to •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 648 |
| 44. Origen, Commentary On The Song of Songs, pr. 1.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 651 |
| 45. Nag Hammadi, The Concept of Our Great Power, 41.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, ogdoade •cosmology, of the gnostic world, platonic model of •cosmology, of the gnostic world, arithmetic symbolism in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 273 |
| 46. Nag Hammadi, Trimorphic Protennoia, 39.13-39.32 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 223 |
| 47. Nag Hammadi, The Testimony of Truth, 69.9-69.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 269 |
| 48. Nag Hammadi, The Second Treatise of The Great Seth, 52.14-53.1, 53.27, 53.28, 53.29, 53.30, 53.31, 53.32, 53.33, 56.11, 57.33-58.4, 58.13-59.19, 59.22, 59.23, 59.24, 59.25, 59.26, 59.27, 59.28, 59.29, 59.30, 62.27-63.31, 63.43-64.4, 64.17, 64.18, 64.19, 64.20, 64.21, 64.22, 64.23, 64.24, 64.25, 64.26, 64.27, 66.16, 66.17, 66.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 151 |
| 49. Nag Hammadi, The Paraphrase of Shem, 37.20-37.28 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 269 |
50. Nag Hammadi, The Gospel of Thomas, 17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 48 | 17. Jesus said, "I will give you what no eye has seen, what no ear has heard, what no hand has touched, what has not arisen in the human heart." |
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| 51. Nag Hammadi, The Gospel of The Egyptians, 56.22-59.9, 56.23-57.19, 57.10, 57.11, 57.12, 57.13, 57.14, 57.15, 57.16, 57.17, 57.18, 57.19, 57.20, 63, 63.18, 63.19, 63.23-64.9, 64.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 199 |
| 52. Anon., Pistis Sophia, 30 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 46 |
| 53. Nag Hammadi, The Dialogue of The Saviour, 135.4-135.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 220 |
| 54. Nag Hammadi, Zostrianos, 1.4, 1.5, 1.8, 1.9, 1.10, 2.23, 2.31, 4.20, 4.21-5.17, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 8.1 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 125 |
| 55. Nag Hammadi, Eugnostos The Blessed, 83.11, 83.12, 83.13, 83.14, 83.15, 83.16, 83.17, 83.18, 83.19, 83.20, 83.21, 84.12-85.8 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 272 |
| 56. Nag Hammadi, On The Origin of The World, 102.28, 104.26-106.3, 105.20, 105.21, 105.22, 105.23, 105.24, 105.25, 105.26, 105.27, 105.28, 105.29, 106.4, 106.26, 106.27 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 274 |
| 57. Nag Hammadi, The Apocalypse of Adam, 77, 77.27, 77.28, 77.29, 77.30, 77.31, 77.32, 77.33, 77.34, 77.35, 77.36, 77.37, 77.38, 77.39, 77.40, 77.41, 77.42, 77.43, 77.44, 77.45, 77.46, 77.47, 77.48, 77.49, 77.50, 77.51, 77.52, 77.53, 77.54, 77.55, 77.56, 77.57, 77.58, 77.59, 77.60, 77.61, 77.62, 77.63, 77.64, 77.65, 77.66, 77.67, 77.68, 77.69, 77.70, 77.71, 77.72, 77.73, 77.74, 77.75, 77.76, 77.77, 77.78, 77.79, 77.80, 77.81, 77.82, 78, 79, 80, 81, 82, 82.11-83.4 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 46 |
| 58. Athanasius, Defense Before Constantius, 8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 270 |
| 59. Athanasius, Against The Pagans, 38 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649 |
| 60. Lactantius, De Opificio Dei, 25 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, ogdoade •cosmology, of the gnostic world, platonic model of •cosmology, of the gnostic world, arithmetic symbolism in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 273 |
| 61. Diogenes Laertius, Lives of The Philosophers, 9.6.30-9.6.33 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmological theogony, technological framework of Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 33 |
| 62. Nag Hammadi, Allogenes, 56.11, 56.12, 56.13, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 56.21, 56.22, 56.23, 56.24, 57.8, 57.15, 57.16, 57.17, 57.18, 57.19, 57.20, 57.21, 57.22, 57.23, 57.24, 57.25, 57.26, 61.16-62.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 165, 219, 257, 268 |
| 63. Nag Hammadi, Apocalypse of James, 26.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, ogdoade •cosmology, of the gnostic world, platonic model of •cosmology, of the gnostic world, arithmetic symbolism in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 273 |
| 64. Nag Hammadi, Apocalypse of Peter, 71.18, 72.4, 72.5, 72.6, 72.7, 72.8, 72.9, 72.10, 72.11, 72.12, 72.13, 73.17, 73.18, 73.19, 73.20, 73.21, 75.8, 75.9, 79.8, 79.9, 79.10, 79.11, 79.12, 79.13, 79.14, 79.15, 79.16, 79.17, 79.18, 79.19, 79.20, 79.21, 79.22, 79.23, 79.24, 79.25, 79.26, 79.27, 79.28, 79.29, 79.30, 79.31, 80.31, 80.32, 81.21, 81.27, 81.31, 82.5-83.10, 83.6, 84.5, 84.6, 84.7, 84.8, 84.9, 84.10 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 153 |
| 65. Gregory of Nazianzus, Orations, 32.1-32.33 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649 |
| 66. Ambrose, Letters, 72 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 270 |
| 67. Basil of Caesarea, Homiliae In Hexaemeron, 6.1 (4th cent. CE - 4th cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649 |
| 68. Maximus The Confessor, Quaestiones Ad Thalassium , 21, intro., 43, 19, 60, 55, 65, 61, 16, 1, 48 (6th cent. CE - 7th cent. CE) Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 651, 658 |
| 69. Maximus The Confessor, Capita De Caritate , 3.33, 3.80, 3.94 (6th cent. CE - 7th cent. CE) Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 654 |
| 70. Maximus The Confessor, Capita Theologica Et Oeconomica, 1.66 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 662 |
| 71. Maximus The Confessor, Epistulae, 10, 14 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 653 |
| 72. George of Pisidia, In Christi Resurrectionem, 100-115, 117-129, 64-99, 116 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 652 |
| 73. Dionysius The Areopagite, De Divinis Nominibus, 4.12 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 660 |
| 74. Maximus The Confessor, Vita (Greek) §, 1-5 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 647 |
| 75. Theophanes The Confessor, Chronicle, §327-28 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 650 |
| 76. George of Pisidia, Heraclias, 50.70, 50.201, 1, lines 65-79, lines 71-84, lines 84-92, 646 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 646, 652 |
| 77. George of Pisidia, In Bonum Patricium, 50.7 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, life and career of george of pisidia •cosmologies of george of pisidia and maximus the confessor, rhetoric of empire, framing and sustaining Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 646 |
| 78. Gregory of Nyssa, Hexaemeron, gno 4/1. 83-84, gno 4/1. 81 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649 |
| 79. Gregory Nazianzen, Poemata Theologica (Moralia), 1.2.2 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 660 |
| 80. Dionysius The Areopagite, Epistulae, 4 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 653 |
| 81. Evagrius Ponticus, Antirrhetikos, 4.8-4.11 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 15 |
| 82. Xenocrates Historicus, Fragments, 183 ip, 20 ip, 2 ip (missingth cent. CE - Unknownth cent. CE) Tagged with subjects: •nan Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 223 |
| 83. George of Pisidia, De Expeditione Persica, lines 415-25, lines 407-409, 3, lines 385-410, lines 349-5, l. lines 248-52 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 650 |
| 84. Maximus The Confessor, Ambigua To Thessalonians, 5 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 651, 653, 654, 657 |
| 85. George of Pisidia, De Vanitate Vitae, 1, 101, 102, 103, 104, 105, 128, 129, 13, 14, 142, 143, 144, 145, 146, 147, 148, 15, 16, 17, 172, 173, 174, 175, 176, 177, 178, 179, 18, 180, 181, 182, 183, 184, 185, 19, 192, 193, 194, 195, 196, 197, 2, 20, 21, 22, 23, 24, 242-45 et passim, 25, 26, 27, 28, 29, 30, 31, 32, 33, 53, 54, 55, 56, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 657 |
| 86. George of Pisidia, Epigramma, 111 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, contemplation Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 657 |
| 87. Anon., Apocalypse of Peter, 71.18, 72.4, 72.5, 72.6, 72.7, 72.8, 72.9, 72.10, 72.11, 72.12, 72.13, 73.17, 73.18, 73.19, 73.20, 73.21, 75.8, 75.9, 79.8, 79.9, 79.10, 79.11, 79.12, 79.13, 79.14, 79.15, 79.16, 79.17, 79.18, 79.19, 79.20, 79.21, 79.22, 79.23, 79.24, 79.25, 79.26, 79.27, 79.28, 79.29, 79.30, 79.31, 80.31, 80.32, 81.21, 81.27, 81.31, 82.5-83.10, 83.6, 84.5, 84.6, 84.7, 84.8, 84.9, 84.10 Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 153 |
| 88. George, Hexaemeron, 50.1800 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 646, 651 |
| 89. Anon., 3 Enoch, 35.3-35.4 Tagged with subjects: •cosmology, of the gnostic world, jewish mystical sources of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 132 |
| 90. Anon., 2 Enoch, 11, 18, 3, 8, 4 Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 132 |
| 91. Dionysius The Areopagite, Eccesiastical Hierarchy, 2.3.6, 3.3.4 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 654 |
| 92. Dionysius The Areopagite, Celestial Hierarchy, 7.2 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor •cosmologies of george of pisidia and maximus the confessor, cosmopolitan visionaries, george and maximus as Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 654 |
| 93. Maximus The Confessor, Ambigua To John, 17, 20-21, 6-8, 10 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 649, 651, 654, 657, 659, 660, 661 |
| 94. Nag Hammadi, Codex Tchacos, James, 18.16-18.20 Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 270 |
| 95. Anon., Gospel of The Egyptians, 56.22-59.9, 56.23-57.19, 57.10, 57.11, 57.12, 57.13, 57.14, 57.15, 57.16, 57.17, 57.18, 57.19, 57.20, 63, 63.18, 63.19, 63.23-64.9, 64.4 Tagged with subjects: •nan Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 199 |
| 96. Anon., Gospel of Thomas, 17 Tagged with subjects: •cosmology, of the gnostic world, revelation to judas of Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 48 |
| 97. Theodore of Raithou, Praeparatio, 196.5-196.8 Tagged with subjects: •cosmologies of george of pisidia and maximus the confessor Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 15 |
| 98. George of Pisidia, De Vita Humana, 10-14, 31-50, 59-64, 67-72, 78-79, 8, 80, 9, 51 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 656 |
| 99. George of Pisidia, In Heraclium Ex Africa Redeuntem, 1, 10-19, 2, 20-29, 3, 30-37, 4-7, 72-75, 8, 86-89, 9, 38 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 646 |
| 100. Maximus The Confessor, Martyrdom of Perpetua And Felicitas, 32, 42, 71, 41 Tagged with subjects: •nan Found in books: Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 654 |
| 101. Origen, In Matthaeum Commentarium, 16.18 Tagged with subjects: •cosmology, of the gnostic world •cosmology, of the gnostic world, redemption of humanity in Found in books: Scopello, The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas (2008) 270 |
| 102. Simplicius of Cilicia, In Aristotelis De Caelo Libros Commentaria, 12.26 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •cosmological theogony, as levels of reality in xenocrates Found in books: Bartninkas, Traditional and Cosmic Gods in Later Plato and the Early Academy (2023) 223 |
