| 1. Septuagint, Genesis, 1.2 (th cent. BCE - 2nd cent. BCE) Tagged with subjects: •invisible spirit Found in books: Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 151 |
2. Hebrew Bible, Genesis, 1, 1.2, 1.3, 1.14, 1.15, 1.16, 1.26, 1.27, 2, 2.7, 2.18-3.21, 2.18, 3, 3.20, 4, 4.25, 5, 5.1, 5.2, 5.3, 5.4, 6 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 48, 106, 118| 4.25. "וַיֵּדַע אָדָם עוֹד אֶת־אִשְׁתּוֹ וַתֵּלֶד בֵּן וַתִּקְרָא אֶת־שְׁמוֹ שֵׁת כִּי שָׁת־לִי אֱלֹהִים זֶרַע אַחֵר תַּחַת הֶבֶל כִּי הֲרָגוֹ קָיִן׃", | 4.25. "And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’", |
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3. Hesiod, Theogony, 928-929, 927 (8th cent. BCE - 7th cent. BCE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224 | 927. Thunder and lightning, Zeus had seized, his might |
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4. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 392| 39e. ὡς ὁμοιότατον ᾖ τῷ τελέῳ καὶ νοητῷ ζῴῳ πρὸς τὴν τῆς διαιωνίας μίμησιν φύσεως. ΤΙ. εἰσὶν δὴ τέτταρες, μία μὲν οὐράνιον θεῶν γένος, ἄλλη δὲ | 39e. Nature thereof. Tim. And these Forms are four,—one the heavenly kind of gods; |
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| 5. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 380 |
| 6. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 310 |
| 7. Plato, Republic, None (5th cent. BCE - 4th cent. BCE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 310 |
8. Philo of Alexandria, On The Special Laws, 2.53 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399 | 2.53. On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth. |
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9. Philo of Alexandria, On The Creation of The World, 100-133, 135, 66-99, 134 (1st cent. BCE - missingth cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12 | 134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature. |
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10. New Testament, Ephesians, 2.7 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 125| 2.7. ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸ ὑπερβάλλον πλοῦτος τῆς χάριτος αὐτοῦ ἐν χρηστότητι ἐφʼ ἡμᾶς ἐν Χριστῷ Ἰησοῦ. τῇ γὰρ χάριτί ἐστε σεσωσμένοι διὰ πίστεως· | 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; |
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11. New Testament, Luke, 10.23 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399| 10.23. Καὶ στραφεὶς πρὸς τοὺς μαθητὰς κατʼ ἰδίαν εἶπεν Μακάριοι οἱ ὀφθαλμοὶ οἱ βλέποντες ἃ βλέπετε. | 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see, |
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12. New Testament, John, 1.1-1.19, 3.4, 3.16, 3.18, 4.10-4.11, 4.24, 5.45-5.46, 6.32, 6.46, 6.66, 7.12, 7.22, 7.47, 8.12, 8.22-8.59, 10.36, 13.3, 14.2-14.4, 16.28, 17.18-17.26, 20.29 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 9, 392, 399; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 267, 268| 1.1. ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2. Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3. πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4. ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6. Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7. οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8. οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9. Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. 1.10. ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω. 1.11. Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον. 1.12. ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, 1.13. οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν. 1.14. Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔ 1.15. Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓ 1.16. ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος· 1.17. ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο. 1.18. θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο. 1.19. Καὶ αὕτη ἐστὶν ἡ μαρτυρία τοῦ Ἰωάνου ὅτε ἀπέστειλαν πρὸς αὐτὸν οἱ Ἰουδαῖοι ἐξ Ἰεροσολύμων ἱερεῖς καὶ Λευείτας ἵνα ἐρωτήσωσιν αὐτόν Σὺ τίς εἶ; 3.4. λέγει πρὸς αὐτὸν [ὁ] Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.16. Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 4.10. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11. λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 5.45. μὴ δοκεῖτε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέρα· ἔστιν ὁ κατηγορῶν ὑμῶν Μωυσῆς, εἰς ὃν ὑμεῖς ἠλπίκατε. 5.46. εἰ γὰρ ἐπιστεύετε Μωυσεῖ, ἐπιστεύετε ἂν ἐμοί, περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν. 6.32. εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, οὐ Μωυσῆς ἔδωκεν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ, ἀλλʼ ὁ πατήρ μου δίδωσιν ὑμῖν τὸν ἄρτον ἐκ τοῦ οὐρανοῦ τὸν ἀληθινόν· 6.46. οὐχ ὅτι τὸν πατέρα ἑώρακέν τις εἰ μὴ ὁ ὢν παρὰ [τοῦ] θεοῦ, οὗτος ἑώρακεν τὸν πατέρα. 6.66. Ἐκ τούτου πολλοὶ ἐκ τῶν μαθητῶν αὐτοῦ ἀπῆλθον εἰς τὰ ὀπίσω καὶ οὐκέτι μετʼ αὐτοῦ περιεπάτουν. 7.12. καὶ γογγυσμὸς περὶ αὐτοῦ ἦν πολὺς ἐν τοῖς ὄχλοις· οἱ μὲν ἔλεγον ὅτι Ἀγαθός ἐστιν, ἄλλοι [δὲ] ἔλεγον Οὔ, ἀλλὰ πλανᾷ τὸν ὄχλον. 7.22. διὰ τοῦτο Μωυσῆς δέδωκεν ὑμῖν τὴν περιτομήν, — οὐχ ὅτι ἐκ τοῦ Μωυσέως ἐστὶν ἀλλʼ ἐκ τῶν πατέρων, — καὶ [ἐν] σαββάτῳ περιτέμνετε ἄνθρωπον. 7.47. ἀπεκρίθησαν οὖν [αὐτοῖς] οἱ Φαρισαῖοι Μὴ καὶ ὑμεῖς πεπλάνησθε; 8.12. Πάλιν οὖν αὐτοῖς ἐλάλησεν [ὁ] Ἰησοῦς λέγων Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου· ὁ ἀκολουθῶν μοι οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλʼ ἕξει τὸ φῶς τῆς ζωῆς. 8.22. ἔλεγον οὖν οἰ Ἰουδαῖοι Μήτι ἀποκτενεῖ ἑαυτὸν ὅτι λέγει Ὅπου ἐγὼ ὑπάγω ὑμεῖς οὐ δύνασθε ἐλθεῖν; 8.23. καὶ ἔλεγεν αὐτοῖς Ὑμεῖς ἐκ τῶν κάτω ἐστέ, ἐγὼ ἐκ τῶν ἄνω εἰμί· ὑμεῖς ἐκ τούτου τοῦ κόσμου ἐστέ, ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου τούτου. 8.24. εἶπον οὖν ὑμῖν ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν· ἐὰν γὰρ μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν. 8.25. ἔλεγον οὖν αὐτῷ Σὺ τίς εἶ; εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Τὴν ἀρχὴν ὅτι καὶ λαλῶ ὑμῖν; 8.26. πολλὰ ἔχω περὶ ὑμῶν λαλεῖν καὶ κρίνειν· ἀλλʼ ὁ πέμψας με ἀληθής ἐστιν, κἀγὼ ἃ ἤκουσα παρʼ αὐτοῦ ταῦτα λαλῶ εἰς τὸν κόσμον. 8.27. οὐκ ἔγνωσαν ὅτι τὸν πατέρα αὐτοῖς ἔλεγεν. 8.28. εἶπεν οὖν ὁ Ἰησοῦς Ὅταν ὑψώσητε τὸν υἱὸν τοῦ ἀνθρώπου, τότε γνώσεσθε ὅτι ἐγώ εἰμι, καὶ ἀπʼ ἐμαυτοῦ ποιῶ οὐδέν, ἀλλὰ καθὼς ἐδίδαξέν με ὁ πατὴρ ταῦτα λαλῶ. 8.29. καὶ ὁ πέμψας με μετʼ ἐμοῦ ἐστίν· οὐκ ἀφῆκέν με μόνον, ὅτι ἐγὼ τὰ ἀρεστὰ αὐτῷ ποιῶ πάντοτε. 8.30. Ταῦτα αὐτοῦ λαλοῦντος πολλοὶ ἐπίστευσαν εἰς αὐτόν. 8.31. Ἔλεγεν οὖν ὁ Ἰησοῦς πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους Ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ, ἀληθῶς μαθηταί μού ἐστε, 8.32. καὶ γνώσεσθε τὴν ἀλήθειαν, καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. 8.33. ἀπεκρίθησαν πρὸς αὐτόν Σπέρμα Ἀβραάμ ἐσμεν καὶ οὐδενὶ δεδουλεύκαμεν πώποτε· πῶς σὺ λέγεις ὅτι Ἐλεύθεροι γενήσεσθε; 8.34. ἀπεκρίθη αὐτοῖς [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστιν [τῆς ἁμαρτίας]· 8.35. ὁ δὲ δοῦλος οὐ μένει ἐν τῇ οἰκίᾳ εἰς τὸν αἰῶνα· ὁ υἱὸς μένει εἰς τὸν αἰῶνα. 8.36. ἐὰν οὖν ὁ υἱὸς ὑμᾶς ἐλευθερώσῃ, ὄντως ἐλεύθεροι ἔσεσθε. 8.37. οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε· ἀλλὰ ζητεῖτέ με ἀποκτεῖναι, ὅτι ὁ λόγος ὁ ἐμὸς οὐ χωρεῖ ἐν ὑμῖν. 8.38. ἃ ἐγὼ ἑώρακα παρὰ τῷ πατρὶ λαλῶ· καὶ ὑμεῖς οὖν ἃ ἠκούσατε παρὰ τοῦ πατρὸς ποιεῖτε. 8.39. ἀπεκρίθησαν καὶ εἶπαν αὐτῷ Ὁ πατὴρ ἡμῶν Ἀβραάμ ἐστιν. λέγει αὐτοῖς [ὁ] Ἰησοῦς Εἰ τέκνα τοῦ Ἀβραάμ ἐστε, τὰ ἔργα τοῦ Ἀβραὰμ ποιεῖτε· 8.40. νῦν δὲ ζητεῖτέ με ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα ἣν ἤκουσα παρὰ τοῦ θεοῦ· τοῦτο Ἀβραὰμ οὐκ ἐποίησεν. 8.41. ὑμεῖς ποιεῖτε τὰ ἔργα τοῦ πατρὸς ὑμῶν. εἶπαν αὐτῷ Ἡμεῖς ἐκ πορνείας οὐκ ἐγεννήθημεν· ἕνα πατέρα ἔχομεν τὸν θεόν. 8.42. εἶπεν αὐτοῖς [ὁ] Ἰησοῦς Εἰ ὁ θεὸς πατὴρ ὑμῶν ἦν ἠγαπᾶτε ἂν ἐμέ, ἐγὼ γὰρ ἐκ τοῦ θεοῦ ἐξῆλθον καὶ ἥκω· οὐδὲ γὰρ ἀπʼ ἐμαυτοῦ ἐλήλυθα, ἀλλʼ ἐκεῖνός με ἀπέστειλεν. 8.43. διὰ τί τὴν λαλιὰν τὴν ἐμήν οὐ γινώσκετε; ὅτι οὐ δύνασθε ἀκούειν τὸν λόγον τὸν ἐμόν. 8.44. ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστὲ καὶ τὰς ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν. ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπʼ ἀρχῆς, καὶ ἐν τῇ ἀληθείᾳ οὐκ ἔστηκεν, ὅτι οὐκ ἔστιν ἀλήθεια ἐν αὐτῷ. ὅταν λαλῇ τὸ ψεῦδος, ἐκ τῶν ἰδίων λαλεῖ, ὅτι ψεύστης ἐστὶν καὶ ὁ πατὴρ αὐτοῦ. 8.45. ἐγὼ δὲ ὅτι τὴν ἀλήθειαν λέγω, οὐ πιστεύετέ μοι. 8.46. τίς ἐξ ὑμῶν ἐλέγχει με περὶ ἁμαρτίας; εἰ ἀλήθειαν λέγω, διὰ τί ὑμεῖς οὐ πιστεύετέ μοι; 8.47. ὁ ὢν ἐκ τοῦ θεοῦ τὰ ῥήματα τοῦ θεοῦ ἀκούει· διὰ τοῦτο ὑμεῖς οὐκ ἀκούετε ὅτι ἐκ τοῦ θεοῦ οὐκ ἐστέ. 8.48. ἀπεκρίθησαν οἱ Ἰουδαῖοι καὶ εἶπαν αὐτῷ Οὐ καλῶς λέγομεν ἡμεῖς ὅτι Σαμαρείτης εἶ σὺ καὶ δαιμόνιον ἔχεις; 8.49. ἀπεκρίθη Ἰησοῦς Ἐγὼ δαιμόνιον οὐκ ἔχω, ἀλλὰ τιμῶ τὸν πατέρα μου, καὶ ὑμεῖς ἀτιμάζετέ με. 8.50. ἐγὼ δὲ οὐ ζητῶ τὴν δόξαν μου· ἔστιν ὁ ζητῶν καὶ κρίνων. 8.51. Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ θεωρήσῃ εἰς τὸν αἰῶνα. 8.52. εἶπαν αὐτῷ οἱ Ἰουδαῖοι Νῦν ἐγνώκαμεν ὅτι δαιμόνιον ἔχεις. Ἀβραὰμ ἀπέθανεν καὶ οἱ προφῆται, καὶ σὺ λέγεις Ἐάν τις τὸν λόγον μου τηρήσῃ, οὐ μὴ γεύσηται θανάτου εἰς τὸν αἰῶνα· 8.53. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἀβραάμ, ὅστις ἀπέθανεν; καὶ οἱ προφῆται ἀπέθανον· τίνα σεαυτὸν ποιεῖς; 8.54. ἀπεκρίθη Ἰησοῦς Ἐὰν ἐγὼ δοξάσω ἐμαυτόν, ἡ δόξα μου οὐδέν ἐστιν· ἔστιν ὁ πατήρ μου ὁ δοξάζων με, ὃν ὑμεῖς λέγετε ὅτι θεὸς ὑμῶν ἐστίν, 8.55. καὶ οὐκ ἐγνώκατε αὐτόν, ἐγὼ δὲ οἶδα αὐτόν· κἂν εἴπω ὅτι οὐκ οἶδα αὐτόν, ἔσομαι ὅμοιος ὑμῖν ψεύστης· ἀλλὰ οἶδα αὐτὸν καὶ τὸν λόγον αὐτοῦ τηρῶ. 8.56. Ἀβραὰμ ὁ πατὴρ ὑμῶν ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ εἶδεν καὶ ἐχάρη. 8.57. εἶπαν οὖν οἱ Ἰουδαῖοι πρὸς αὐτόν Πεντήκοντα ἔτη οὔπω ἔχεις καὶ Ἀβραὰμ ἑώρακας; 8.58. εἶπεν αὐτοῖς Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί. 8.59. ἦραν οὖν λίθους ἵνα βάλωσιν ἐπʼ αὐτόν· Ἰησοῦς δὲ ἐκρύβη καὶ ἐξῆλθεν ἐκ τοῦ ἱεροῦ. 10.36. ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον Υἱὸς τοῦ θεοῦ εἰμί; 13.3. εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, 14.2. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν· 14.3. καὶ ἐὰν πορευθῶ καὶ ἑτοιμάσω τόπον ὑμῖν, πάλιν ἔρχομαι καὶ παραλήμψομαι ὑμᾶς πρὸς ἐμαυτόν, ἵνα ὅπου εἰμὶ ἐγὼ καὶ ὑμεῖς ἦτε. 14.4. καὶ ὅπου ἐγὼ ὑπάγω οἴδατε τὴν ὁδόν. 16.28. ἐξῆλθον ἐκ τοῦ πατρὸς καὶ ἐλήλυθα εἰς τὸν κόσμον· πάλιν ἀφίημι τὸν κόσμον καὶ πορεύομαι πρὸς τὸν πατέρα. 17.18. καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον· 17.19. καὶ ὑπὲρ αὐτῶν [ἐγὼ] ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. 17.20. Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 17.21. ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. 17.22. κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, 17.23. ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. 17.24. Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25. Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26. καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς. 20.29. λέγει αὐτῷ [ὁ] Ἰησοῦς Ὅτι ἑώρακάς με πεπίστευκας; μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες. | 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.'" 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?" 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born?" 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water." 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.24. God is spirit, and those who worship him must worship in spirit and truth." 5.45. "Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.66. At this, many of his disciples went back, and walked no more with him. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray." 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life." 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?'" 8.23. He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins." 8.25. They said therefore to him, "Who are you?"Jesus said to them, "Just what I have been saying to you from the beginning. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world." 8.27. They didn't understand that he spoke to them about the Father. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him." 8.30. As he spoke these things, many believed in him. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free." 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?'" 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father." 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God." 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God." 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon?" 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death." 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be?" 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad." 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham?" 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM." 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God, 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.4. Where I go, you know, and you know the way." 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father." 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word, 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed." |
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13. New Testament, Matthew, 13.16 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399| 13.16. ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ ὅτι βλέπουσιν, καὶ τὰ ὦτα [ὑμῶν] ὅτι ἀκούουσιν. | 13.16. "But blessed are your eyes, for they see; and your ears, for they hear. |
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14. New Testament, 1 John, 2.18-2.19, 4.1-4.6, 4.12 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268| 2.18. Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν. 2.19. ἐξ ἡμῶν ἐξῆλθαν, ἀλλʼ οὐκ ἦσαν ἐξ ἡμῶν· εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθʼ ἡμῶν· ἀλλʼ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν. 4.1. Ἀγαπητοί, μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θεοῦ ἐστίν, ὅτι πολλοὶ ψευδοπροφῆται ἐξεληλύθασιν εἰς τὸν κόσμον. 4.2. Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίν, 4.3. καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη. 4.4. Ὑμεῖς ἐκ τοῦ θεοῦ ἐστέ, τεκνία, καὶ νενικήκατε αὐτούς, ὅτι μείζων ἐστὶν ὁ ἐν ὑμῖν ἢ ὁ ἐν τῷ κόσμῳ· αὐτοὶ ἐκ τοῦ κόσμου εἰσίν· 4.5. διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν καὶ ὁ κόσμος αὐτῶν ἀκούεὶ. 4.6. ἡμεῖς ἐκ τοῦ θεοῦ ἐσμέν· ὁ γινώσκων τὸν θεὸν ἀκούει ἡμῶν, ὃς οὐκ ἔστιν ἐκ τοῦ θεοῦ οὐκ ἀκούει ἡμῶν. ἐκ τούτου γινώσκομεν τὸ πνεῦμα τῆς ἀληθείας καὶ τὸ πνεῦμα τῆς πλάνης. 4.12. θεὸν οὐδεὶς πώποτε τεθέαται· ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ θεὸς ἐν ἡμῖν μένει καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστίν. | 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God, 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 4.5. They are of the world. Therefore they speak of the world, and the world hears them. 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. 4.12. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. |
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15. Josephus Flavius, Against Apion, 2.190 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399 | 2.190. What are the things then that we are commanded or forbidden?—They are simply and easily known. The first command is concerning God, and affirms that God contains all things, and is a being every way perfect and happy, self-sufficient, and supplying all other beings; the beginning, the middle, and the end of all things. He is manifest in his works and benefits, and more conspicuous than any other being whatsoever, but as to his form and magnitude, he is most obscure. |
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16. New Testament, 1 Timothy, 1.11, 6.15 (1st cent. CE - 1st cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 399| 1.11. κατὰ τὸ εὐαγγέλιον τῆς δόξης τοῦ μακαρίου θεοῦ, ὃ ἐπιστεύθην ἐγώ. 6.15. ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντων, | 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; |
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| 17. Numenius of Apamea, Fragments, 12, 17, 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 392 |
| 18. Nag Hammadi, The Apocryphon of John, None (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 12 |
| 19. Irenaeus, Refutation of All Heresies, 1.2.1, 1.29, 1.29.1-1.29.4, 1.30.4, 1.30.10-1.30.15, 1.31.1-1.31.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 130, 337, 392; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 118, 125, 126, 131, 139, 140, 151 |
| 20. Numenius of Apamea, Fragments, 12, 17, 22 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 392 |
| 21. Hippolytus, Refutation of All Heresies, (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 337 |
| 22. Clement of Alexandria, Miscellanies, 5.11.71 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 310 |
| 23. Clement of Alexandria, Excerpts From Theodotus, 74.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 24. Alcinous, Handbook of Platonism, 10.165.16-10.165.34 (2nd cent. CE - 2nd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 310 |
| 25. Nag Hammadi, Zostrianos, 4.20-5.10, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 13.4, 13.5, 13.6, 30.4, 30.5, 30.6, 46.15, 46.16, 46.17, 46.18, 46.19, 46.20, 46.21, 46.22, 46.23, 46.24, 46.25, 46.26, 46.27, 46.28, 46.29, 46.30, 46.31, 64.11-68.26, 74.8, 74.9, 74.10, 74.11, 74.12, 74.13, 74.14, 74.15, 74.16, 74.17, 74.18, 74.19, 74.20, 74.21, 75.6, 75.7, 75.8, 75.9, 75.10, 75.11, 75.12, 75.13, 75.14, 75.15, 75.16, 75.17, 75.18, 75.19, 75.20, 75.21, 75.22, 75.23, 75.24, 81.6, 81.7, 81.8, 81.9, 81.10, 81.11, 81.12, 81.13, 81.14, 81.15, 81.16, 81.17, 81.18, 81.19, 81.20, 82.5, 82.6, 82.7, 82.8, 82.9, 82.10, 82.11, 82.12, 82.13, 84.18, 84.19, 84.20, 84.21, 84.22, 117.15, 117.16, 117.17, 124.10, 129.4, 129.5, 129.6, 129.7, 129.8, 129.9, 129.10, 129.11, 129.12, 129.13, 129.14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 378; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 209 |
| 26. Nag Hammadi, Trimorphic Protennoia, 35.1-35.7, 36.16, 37.21-37.22, 37.25-37.27, 38.5, 38.11, 39.26-39.28, 46.28, 50.16-50.18 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 25, 34, 342; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 42 |
27. Origen, Against Celsus, 3.13, 5.42-5.45, 6.24, 6.28, 6.30, 7.40 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 310; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15 | 3.13. Now, if these arguments hold good, why should we not defend, in the same way, the existence of heresies in Christianity? And respecting these, Paul appears to me to speak in a very striking manner when he says, For there must be heresies among you, that they who are approved may be made manifest among you. For as that man is approved in medicine who, on account of his experience in various (medical) heresies, and his honest examination of the majority of them, has selected the preferable system - and as the great proficient in philosophy is he who, after acquainting himself experimentally with the various views, has given in his adhesion to the best, - so I would say that the wisest Christian was he who had carefully studied the heresies both of Judaism and Christianity. Whereas he who finds fault with Christianity because of its heresies would find fault also with the teaching of Socrates, from whose school have issued many others of discordant views. Nay, the opinions of Plato might be chargeable with error, on account of Aristotle's having separated from his school, and founded a new one - on which subject we have remarked in the preceding book. But it appears to me that Celsus has become acquainted with certain heresies which do not possess even the name of Jesus in common with us. Perhaps he had heard of the sects called Ophites and Cainites, or some others of a similar nature, which had departed in all points from the teaching of Jesus. And yet surely this furnishes no ground for a charge against the Christian doctrine. 5.42. It is evident that, by the preceding remarks, Celsus charges the Jews with falsely giving themselves out as the chosen portion of the Supreme God above all other nations. And he accuses them of boasting, because they gave out that they knew the great God, although they did not really know Him, but were led away by the artifices of Moses, and were deceived by him, and became his disciples to no good end. Now we have in the preceding pages already spoken in part of the venerable and distinguished polity of the Jews, when it existed among them as a symbol of the city of God, and of His temple, and of the sacrificial worship offered in it and at the altar of sacrifice. But if any one were to turn his attention to the meaning of the legislator, and to the constitution which he established, and were to examine the various points relating to him, and compare them with the present method of worship among other nations, there are none which he would admire to a greater degree; because, so far as can be accomplished among mortals, everything that was not of advantage to the human race was withheld from them, and only those things which are useful bestowed. And for this reason they had neither gymnastic contests, nor scenic representations, nor horse-races; nor were there among them women who sold their beauty to any one who wished to have sexual intercourse without offspring, and to cast contempt upon the nature of human generation. And what an advantage was it to be taught from their tender years to ascend above all visible nature, and to hold the belief that God was not fixed anywhere within its limits, but to look for Him on high, and beyond the sphere of all bodily substance! And how great was the advantage which they enjoyed in being instructed almost from their birth, and as soon as they could speak, in the immortality of the soul, and in the existence of courts of justice under the earth, and in the rewards provided for those who have lived righteous lives! These truths, indeed, were proclaimed in the veil of fable to children, and to those whose views of things were childish; while to those who were already occupied in investigating the truth, and desirous of making progress therein, these fables, so to speak, were transfigured into the truths which were concealed within them. And I consider that it was in a manner worthy of their name as the portion of God that they despised all kinds of divination, as that which bewitches men to no purpose, and which proceeds rather from wicked demons than from anything of a better nature; and sought the knowledge of future events in the souls of those who, owing to their high degree of purity, received the spirit of the Supreme God. 5.43. But what need is there to point out how agreeable to sound reason, and unattended with injury either to master or slave, was the law that one of the same faith should not be allowed to continue in slavery more than six years? The Jews, then, cannot be said to preserve their own law in the same points with the other nations. For it would be censurable in them, and would involve a charge of insensibility to the superiority of their law, if they were to believe that they had been legislated for in the same way as the other nations among the heathen. And although Celsus will not admit it, the Jews nevertheless are possessed of a wisdom superior not only to that of the multitude, but also of those who have the appearance of philosophers; because those who engage in philosophical pursuits, after the utterance of the most venerable philosophical sentiments, fall away into the worship of idols and demons, whereas the very lowest Jew directs his look to the Supreme God alone; and they do well, indeed, so far as this point is concerned, to pride themselves thereon, and to keep aloof from the society of others as accursed and impious. And would that they had not sinned, and transgressed the law, and slain the prophets in former times, and in these latter days conspired against Jesus, that we might be in possession of a pattern of a heavenly city which even Plato would have sought to describe; although I doubt whether he could have accomplished as much as was done by Moses and those who followed him, who nourished a chosen generation, and a holy nation, dedicated to God, with words free from all superstition. 5.44. But as Celsus would compare the venerable customs of the Jews with the laws of certain nations, let us proceed to look at them. He is of opinion, accordingly, that there is no difference between the doctrine regarding heaven and that regarding God; and he says that the Persians, like the Jews, offer sacrifices to Jupiter upon the tops of the mountains,- not observing that, as the Jews were acquainted with one God, so they had only one holy house of prayer, and one altar of whole burnt-offerings, and one censer for incense, and one high priest of God. The Jews, then, had nothing in common with the Persians, who ascend the summits of their mountains, which are many in number, and offer up sacrifices which have nothing in common with those which are regulated by the Mosaic code - in conformity to which the Jewish priests served unto the example and shadow of heavenly things, explaining enigmatically the object of the law regarding the sacrifices, and the things of which these sacrifices were the symbols. The Persians therefore may call the whole circle of heaven Jupiter; but we maintain that the heaven is neither Jupiter nor God, as we indeed know that certain beings of a class inferior to God have ascended above the heavens and all visible nature: and in this sense we understand the words, Praise God, you heaven of heavens, and you waters that be above the heavens: let them praise the name of the Lord . 5.45. As Celsus, however, is of opinion that it matters nothing whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth, or Ammoun (as the Egyptians term him), or Papp us (as the Scythians entitle him), let us discuss the point for a little, reminding the reader at the same time of what has been said above upon this question, when the language of Celsus led us to consider the subject. And now we maintain that the nature of names is not, as Aristotle supposes, an enactment of those who impose them. For the languages which are prevalent among men do not derive their origin from men, as is evident to those who are able to ascertain the nature of the charms which are appropriated by the inventors of the languages differently, according to the various tongues, and to the varying pronunciations of the names, on which we have spoken briefly in the preceding pages, remarking that when those names which in a certain language were possessed of a natural power were translated into another, they were no longer able to accomplish what they did before when uttered in their native tongues. And the same peculiarity is found to apply to men; for if we were to translate the name of one who was called from his birth by a certain appellation in the Greek language into the Egyptian or Roman, or any other tongue, we could not make him do or suffer the same things which he would have done or suffered under the appellation first bestowed upon him. Nay, even if we translated into the Greek language the name of an individual who had been originally invoked in the Roman tongue, we could not produce the result which the incantation professed itself capable of accomplishing had it preserved the name first conferred upon him. And if these statements are true when spoken of the names of men, what are we to think of those which are transferred, for any cause whatever, to the Deity? For example, something is transferred from the name Abraham when translated into Greek, and something is signified by that of Isaac, and also by that of Jacob; and accordingly, if any one, either in an invocation or in swearing an oath, were to use the expression, the God of Abraham, and the God of Isaac, and the God of Jacob, he would produce certain effects, either owing to the nature of these names or to their powers, since even demons are vanquished and become submissive to him who pronounces these names; whereas if we say, the god of the chosen father of the echo, and the god of laughter, and the god of him who strikes with the heel, the mention of the name is attended with no result, as is the case with other names possessed of no power. And in the same way, if we translate the word Israel into Greek or any other language, we shall produce no result; but if we retain it as it is, and join it to those expressions to which such as are skilled in these matters think it ought to be united, there would then follow some result from the pronunciation of the word which would accord with the professions of those who employ such invocations. And we may say the same also of the pronunciation of Sabaoth, a word which is frequently employed in incantations; for if we translate the term into Lord of hosts, or Lord of armies, or Almighty (different acceptation of it having been proposed by the interpreters), we shall accomplish nothing; whereas if we retain the original pronunciation, we shall, as those who are skilled in such matters maintain, produce some effect. And the same observation holds good of Adonai. If, then, neither Sabaoth nor Adonai, when rendered into what appears to be their meaning in the Greek tongue, can accomplish anything, how much less would be the result among those who regard it as a matter of indifference whether the highest being be called Jupiter, or Zen, or Adonai, or Sabaoth! 6.24. After the instance borrowed from the Mithraic mysteries, Celsus declares that he who would investigate the Christian mysteries, along with the aforesaid Persian, will, on comparing the two together, and on unveiling the rites of the Christians, see in this way the difference between them. Now, wherever he was able to give the names of the various sects, he was nothing loth to quote those with which he thought himself acquainted; but when he ought most of all to have done this, if they were really known to him, and to have informed us which was the sect that makes use of the diagram he has drawn, he has not done so. It seems to me, however, that it is from some statements of a very insignificant sect called Ophites, which he has misunderstood, that, in my opinion, he has partly borrowed what he says about the diagram. Now, as we have always been animated by a love of learning, we have fallen in with this diagram, and we have found in it the representations of men who, as Paul says, creep into houses, and lead captive silly women laden with sins, led away with various lusts; ever learning, and never able to come to the knowledge of the truth. The diagram was, however, so destitute of all credibility, that neither these easily deceived women, nor the most rustic class of men, nor those who were ready to be led away by any plausible pretender whatever, ever gave their assent to the diagram. Nor, indeed, have we ever met any individual, although we have visited many parts of the earth, and have sought out all those who anywhere made profession of knowledge, that placed any faith in this diagram. 6.28. With some such object as this in view does Celsus seem to have been actuated, when he alleged that Christians term the Creator an accursed divinity; in order that he who believes these charges of his against us, should, if possible, arise and exterminate the Christians as the most impious of mankind. Confusing, moreover, things that are distinct, he states also the reason why the God of the Mosaic cosmogony is termed accursed, asserting that such is his character, and worthy of execration in the opinion of those who so regard him, inasmuch as he pronounced a curse upon the serpent, who introduced the first human beings to the knowledge of good and evil. Now he ought to have known that those who have espoused the cause of the serpent, because he gave good advice to the first human beings, and who go far beyond the Titans and Giants of fable, and are on this account called Ophites, are so far from being Christians, that they bring accusations against Jesus to as great a degree as Celsus himself; and they do not admit any one into their assembly until he has uttered maledictions against Jesus. See, then, how irrational is the procedure of Celsus, who, in his discourse against the Christians, represents as such those who will not even listen to the name of Jesus, or omit even that He was a wise man, or a person of virtuous character! What, then, could evince greater folly or madness, not only on the part of those who wish to derive their name from the serpent as the author of good, but also on the part of Celsus, who thinks that the accusations with which the Ophites are charged, are chargeable also against the Christians! Long ago, indeed, that Greek philosopher who preferred a state of poverty, and who exhibited the pattern of a happy life, showing that he was not excluded from happiness although he was possessed of nothing, termed himself a Cynic; while these impious wretches, as not being human beings, whose enemy the serpent is, but as being serpents, pride themselves upon being called Ophites from the serpent, which is an animal most hostile to and greatly dreaded by man, and boast of one Euphrates as the introducer of these unhallowed opinions. 6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 7.40. Next to the remarks of Celsus on which we have already commented, come others which he addresses to all Christians, but which, if applicable to any, ought to be addressed to persons whose doctrines differ entirely from those taught by Jesus. For it is the Ophians who, as we have before shown, have utterly renounced Jesus, and perhaps some others of similar opinions who are the impostors and jugglers, leading men away to idols and phantoms; and it is they who with miserable pains learn off the names of the heavenly doorkeepers. These words are therefore quite inappropriate as addressed to Christians: If you seek one to be your guide along this way, you must shun all deceivers and jugglers, who will introduce you to phantoms. And, as though quite unaware that these impostors entirely agree with him, and are not behind him in speaking ill of Jesus and His religion, he thus continues, confounding us with them: otherwise you will be acting the most ridiculous part, if, while you pronounce imprecations upon those other recognised gods, treating them as idols, you yet do homage to a more wretched idol than any of these, which indeed is not even an idol or a phantom, but a dead man, and you seek a father like to himself. That he is ignorant of the wide difference between our opinions and those of the inventors of these fables, and that he imagines the charges which he makes against them applicable to us, is evident from the following passage: For the sake of such a monstrous delusion, and in support of those wonderful advisers, and those wonderful words which you address to the lion, to the amphibious creature, to the creature in the form of an ass, and to others, for the sake of those divine doorkeepers whose names you commit to memory with such pains, in such a cause as this you suffer cruel tortures, and perish at the stake. Surely, then, he is unaware that none of those who regard beings in the form of an ass, a lion, or an amphibious animal, as the doorkeepers or guides on the way to heaven, ever expose themselves to death in defense of that which they think the truth. That excess of zeal, if it may be so called, which leads us for the sake of religion to submit to every kind of death, and to perish at the stake, is ascribed by Celsus to those who endure no such sufferings; and he reproaches us who suffer crucifixion for our faith, with believing in fabulous creatures - in the lion, the amphibious animal, and other such monsters. If we reject all these fables, it is not out of deference to Celsus, for we have never at any time held any such fancies; but it is in accordance with the teaching of Jesus that we oppose all such notions, and will not allow to Michael, or to any others that have been referred to, a form and figure of that sort. |
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| 28. Porphyry, Life of Plotinus, 16 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 378 |
| 29. Nag Hammadi, The Tripartite Tractate, 126.12 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 130 |
| 30. Nag Hammadi, The Testimony of Truth, 46.4-46.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 342 |
| 31. Nag Hammadi, The Sophia of Jesus Christ, 3.105.14, 3.105.13, 3.105.12, 96.21, 97.8, 97.9, 97.10, 99.17, 99.18, 99.19, 99.20, 99.21, 99.22, 100.12, 100.13, 100.14, 100.15, 118.11, 118.12, 123.2-124.9 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 32. Nag Hammadi, The Paraphrase of Shem, 20.10-20.20, 28.3-28.4, 33.17-33.23, 45.20-45.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 342; Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 33. Nag Hammadi, The Hypostasis of The Archons, 84, 91, 91.34-92.3, 92.18-93.8, 92.32-93.3, 93.2, 93.3, 93.4, 93.5, 93.6, 93.7, 93.8, 93.9, 93.10, 93.11, 93.12, 93.13, 93.14, 93.15, 93.16, 93.17, 93.18, 93.19, 93.20, 93.21, 93.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 130 |
| 34. Nag Hammadi, The Concept of Our Great Power, 45.25-46.5 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 35. Nag Hammadi, The Apocalypse of Adam, 76.14-76.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 36. Nag Hammadi, On The Origin of The World, 103, 103.29, 103.30, 107, 108.10-109.1, 108.33-109.1, 112.3, 112.4, 112.5, 112.6, 112.7, 112.8, 112.9, 115 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 37. Nag Hammadi, Authoritative Teaching, 23.13, 23.14, 23.15, 23.16, 23.17, 23.18, 23.19, 23.20, 23.21, 24.4, 24.5, 24.6, 24.7, 24.8, 24.9, 24.10, 24.11, 24.12, 24.13, 24.14, 24.15, 24.16, 24.17, 24.18, 24.19, 24.20, 24.21, 24.22, 25.5, 25.6, 25.7, 25.8, 29.3-30.4, 30.10-31.9, 31.4, 31.5, 31.14, 31.15, 31.16, 31.17, 31.18, 31.19, 31.20, 31.21, 31.22, 31.23, 31.24 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 130 |
| 38. Nag Hammadi, Allogenes, 45.8-46.35, 45.22, 45.23, 45.24, 45.25, 45.26, 45.27, 45.28, 45.29, 45.30, 48.15, 48.16, 48.17, 49.5, 49.6, 49.7, 49.8, 49.9, 49.10, 49.11, 49.12, 49.13, 49.14, 49.15, 49.16, 49.17, 49.18, 49.19, 49.20, 49.21, 49.22, 49.23, 49.24, 49.25, 49.26, 49.27, 49.28, 49.29, 49.30, 49.31, 49.32, 49.33, 49.34, 49.35, 49.36, 49.37, 49.38, 50.24, 50.25, 50.26, 50.27, 50.28, 50.29, 50.30, 50.31, 50.32, 50.33, 50.34, 50.35, 50.36, 52.15, 52.16, 52.17, 52.18, 52.30, 52.31, 52.32, 53.31, 53.32, 54.22, 54.23, 54.24, 55.17, 55.18, 55.19, 55.20, 55.21, 55.22, 55.23, 55.24, 55.25, 55.26, 55.27, 55.28, 55.29, 55.30, 55.31, 55.32, 56.14, 56.15, 56.16, 56.17, 56.18, 56.19, 56.20, 56.21, 56.22, 57.27, 57.28, 57.29, 57.30, 57.31, 58.7, 58.8, 58.9, 58.10, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 59.13, 59.14, 59.15, 59.16, 60.15, 60.16, 60.17, 60.18, 60.19, 61.16-62.9, 61.25, 61.26, 62.10, 62.11, 62.12, 62.13, 62.14, 62.15, 62.16, 62.17, 62.18, 62.19, 62.20, 62.21, 62.22, 62.23, 62.24, 62.34, 62.35, 62.36, 63.1, 63.4, 63.12, 63.19, 64.4, 64.5, 64.6, 64.7, 64.8, 64.9, 64.10, 64.30, 64.31, 64.32, 64.33, 64.34, 64.35, 64.36, 66.30, 66.31, 66.32, 66.33, 66.34, 66.35, 66.36, 66.37, 66.38, 68.16-69.16, 68.20, 68.21, 68.22, 68.23 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 209 |
| 39. Plotinus, Enneads, 2.9, 3.8, 6.7.6 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 15, 310, 342, 378, 518 |
| 40. Victorinus, Adversus Arium, 1.49-1.50 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 401; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 33 |
| 41. Nag Hammadi, The Three Steles of Seth, 120.1-120.15 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 118 |
| 42. Nag Hammadi, The Gospel of The Egyptians, 4.50.18-4.50.20, 4.61.8-4.61.11, 42.7-42.10, 58.8-58.22 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 118, 342; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 126 |
| 43. Epiphanius, Panarion, 25.2.2-25.2.4, 25.3.4, 26.1.9, 26.10.1, 26.10.9, 31.5.3, 39.5.1, 40.2.1-40.2.2, 40.7.4-40.7.5 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 118; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 42; Thomassen (2023), Before Valentinus: The Gnostics of Irenaeus. 118 |
| 44. Proclus, Institutio Theologica, 103 (5th cent. CE - 5th cent. CE) Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 380 |
| 45. Zosimos of Panopolis, Syriac Fragments, 12 Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 342 |
| 46. Homeric Hymns, Iliad, 349-355 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 224 |
| 47. Theophilus, Trimorphic Protennoia, 36.5-36.7, 46.16-46.19, 48.6-48.14 Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 44 |
| 48. Orphic Hymns., Hymni, a b c d\n0 16. 16. 16 Tagged with subjects: •invisible spirit Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 16 |
| 49. Anon., Tchacos 3 Gospel of Judas, 35.18, 44.4, 47.5, 47.6, 47.7, 47.8, 47.9, 47.19-48.1, 48.22, 49, 49.1, 49.2, 49.3, 49.4, 49.5, 49.6, 49.7, 49.8, 50, 51.8, 51.9, 51.10, 51.11, 51.12, 51.13, 51.14, 52.4, 52.5, 52.6, 52.7, 52.8, 52.9, 52.10, 52.11, 57.16, 57.17, 57.18, 57.19, 57.20, 57.21, 57.22, 57.23, 57.24, 57.25, 57.26 Tagged with subjects: •nan Found in books: Corrigan and Rasimus (2013), Gnosticism, Platonism and the Late Ancient World, 113 |
| 50. Ps.-Hippolytus, Holy Book of The Great Invisible Spirit (Nhc Iv), 50.18-50.19, 53.13, 60.1 Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 30 |
| 51. Ps.-Hippolytus, Holy Book of The Great Invisible Spirit (Nhc Iii), 49.16, 49.17, 49.18, 49.19, 49.20, 51.23, 56.23, 56.24, 56.25, 56.26, 57.25-58.22, 57.25-58.1, 59.25-60.2, 65.1, 65.2, 65.3 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 30 |
| 52. Anon., Berlin Codex 8502, 27.10-27.11 Tagged with subjects: •invisible spirit Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 30 |
| 55. Anon., Apocryphon of John (Nhc Ii), 1, 4, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.35, 5.2, 5.3, 5.11, 5.12, 5.13, 6.5, 7.12, 8.28-9.5, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 21, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 24.13, 24.14, 24.15, 27.33-28.5, 29.1, 29.2, 29.3, 30.12-31.25 Tagged with subjects: •nan Found in books: Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 30 |
| 56. Anon., Apocryphon of John (Bg), 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 2.29, 2.33, 4.21, 5.12, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 6.4, 6.11, 6.15, 6.19, 6.26, 6.35, 7.5, 7.10, 7.11, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.30, 7.31, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 9.4, 9.5, 9.6, 9.24, 9.25, 9.26, 9.27, 10.28-11.4, 13.19, 13.20, 14.4, 14.21, 20.9, 20.10, 20.11, 20.17, 20.18, 20.19, 22.21-23.3, 22.22, 22.23, 22.24, 23.3, 23.4, 24.2, 24.20-25.1, 25.15, 25.16, 26.11, 26.12, 26.13, 26.14, 26.15, 26.18, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21-28.1, 27.21, 27.21-28.2, 27.22, 27.23, 27.24, 27.25, 27.26, 27.27, 27.28, 27.29, 27.30, 27.31, 29.6, 29.7, 29.12, 29.13, 29.14, 29.15, 29.23, 29.24, 29.25, 30.2, 30.3, 30.15-31.2, 31.5, 31.6, 31.7, 31.8, 31.9 Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 267 |
| 57. Celsus, True Doctrine, 10 Tagged with subjects: •invisible spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15 |
| 58. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 9.230.34-231.27 (missingth cent. CE - 5th cent. CE) Tagged with subjects: •invisible spirit Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 33 |
