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203 results for "sethians"
1. Septuagint, Tobit, 12.15 (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One."
2. Septuagint, Genesis, None (th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 66, 73, 92, 109, 114
3. Hebrew Bible, Deuteronomy, 6.4-6.5 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 172
6.4. "שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃", 6.5. "וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃", 6.4. "HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE.", 6.5. "And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.",
4. Hebrew Bible, Exodus, 7.8-7.12 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 22, 23, 76, 79, 81, 217
7.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃", 7.9. "כִּי יְדַבֵּר אֲלֵכֶם פַּרְעֹה לֵאמֹר תְּנוּ לָכֶם מוֹפֵת וְאָמַרְתָּ אֶל־אַהֲרֹן קַח אֶת־מַטְּךָ וְהַשְׁלֵךְ לִפְנֵי־פַרְעֹה יְהִי לְתַנִּין׃", 7.11. "וַיִּקְרָא גַּם־פַּרְעֹה לַחֲכָמִים וְלַמְכַשְּׁפִים וַיַּעֲשׂוּ גַם־הֵם חַרְטֻמֵּי מִצְרַיִם בְּלַהֲטֵיהֶם כֵּן׃", 7.12. "וַיַּשְׁלִיכוּ אִישׁ מַטֵּהוּ וַיִּהְיוּ לְתַנִּינִם וַיִּבְלַע מַטֵּה־אַהֲרֹן אֶת־מַטֹּתָם׃", 7.8. "And the LORD spoke unto Moses and unto Aaron, saying:", 7.9. "’When Pharaoh shall speak unto you, saying: Show a wonder for you; then thou shalt say unto Aaron: Take thy rod, and cast it down before Pharaoh, that it become a serpent.’", 7.10. "And Moses and Aaron went in unto Pharaoh, and they did so, as the LORD had commanded; and Aaron cast down his rod before Pharaoh and before his servants, and it became a serpent.", 7.11. "Then Pharaoh also called for the wise men and the sorcerers; and they also, the magicians of Egypt, did in like manner with their secret arts.", 7.12. "For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.",
5. Hebrew Bible, Genesis, 1, 1.1, 1.1-2.4, 1.2, 1.3, 1.26, 1.27, 2, 2.7, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 3, 3.1, 3.4, 3.5, 3.7, 3.10, 3.14, 3.15, 3.20, 3.21, 3.22, 3.23, 3.24, 4, 4.1, 4.25, 5, 5.1, 5.2, 5.3, 6, 6.1, 6.2, 6.3, 6.4, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 327; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 13, 21, 22, 23, 45, 55, 66, 68, 70, 71, 72, 73, 74, 76, 77, 78, 79, 81, 83, 87, 89, 91, 92, 97, 98, 99, 129, 155, 159, 163, 171, 204, 212, 215, 217, 218, 222, 223, 283
6. Hebrew Bible, Hosea, 5.14 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
5.14. "כִּי אָנֹכִי כַשַּׁחַל לְאֶפְרַיִם וְכַכְּפִיר לְבֵית יְהוּדָה אֲנִי אֲנִי אֶטְרֹף וְאֵלֵךְ אֶשָּׂא וְאֵין מַצִּיל׃", 5.14. "For I will be unto Ephraim as a lion, And as a young lion to the house of Judah; I, even I, will tear and go away, I will take away, and there shall be none to deliver.",
7. Hebrew Bible, Numbers, 21.6-21.9 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 21, 22, 23, 25, 69, 76, 77, 78, 79, 81, 83, 97, 212, 213, 215, 217, 218, 221, 222, 223
21.6. "וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃", 21.7. "וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃", 21.8. "וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃", 21.9. "וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃", 21.6. "And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died.", 21.7. "And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people.", 21.8. "And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’", 21.9. "And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.",
8. Hebrew Bible, Proverbs, 1.2, 1.22-1.23, 2.1-2.11, 2.19, 3.18-3.20, 3.22, 8.22, 8.27-8.30 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 130, 131, 136, 137, 141, 149, 155, 266
1.2. "לָדַעַת חָכְמָה וּמוּסָר לְהָבִין אִמְרֵי בִינָה׃", 1.2. "חָכְמוֹת בַּחוּץ תָּרֹנָּה בָּרְחֹבוֹת תִּתֵּן קוֹלָהּ׃", 1.22. "עַד־מָתַי פְּתָיִם תְּאֵהֲבוּ פֶתִי וְלֵצִים לָצוֹן חָמְדוּ לָהֶם וּכְסִילִים יִשְׂנְאוּ־דָעַת׃", 1.23. "תָּשׁוּבוּ לְתוֹכַחְתִּי הִנֵּה אַבִּיעָה לָכֶם רוּחִי אוֹדִיעָה דְבָרַי אֶתְכֶם׃", 2.1. "כִּי־תָבוֹא חָכְמָה בְלִבֶּךָ וְדַעַת לְנַפְשְׁךָ יִנְעָם׃", 2.1. "בְּנִי אִם־תִּקַּח אֲמָרָי וּמִצְוֺתַי תִּצְפֹּן אִתָּךְ׃", 2.2. "לְהַקְשִׁיב לַחָכְמָה אָזְנֶךָ תַּטֶּה לִבְּךָ לַתְּבוּנָה׃", 2.2. "לְמַעַן תֵּלֵךְ בְּדֶרֶךְ טוֹבִים וְאָרְחוֹת צַדִּיקִים תִּשְׁמֹר׃", 2.3. "כִּי אִם לַבִּינָה תִקְרָא לַתְּבוּנָה תִּתֵּן קוֹלֶךָ׃", 2.4. "אִם־תְּבַקְשֶׁנָּה כַכָּסֶף וְכַמַּטְמוֹנִים תַּחְפְּשֶׂנָּה׃", 2.5. "אָז תָּבִין יִרְאַת יְהוָה וְדַעַת אֱלֹהִים תִּמְצָא׃", 2.6. "כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃", 2.7. "וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃", 2.8. "לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃", 2.9. "אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃", 2.11. "מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃", 2.19. "כָּל־בָּאֶיהָ לֹא יְשׁוּבוּן וְלֹא־יַשִּׂיגוּ אָרְחוֹת חַיִּים׃", 3.18. "עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃", 3.19. "יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃", 3.22. "וְיִהְיוּ חַיִּים לְנַפְשֶׁךָ וְחֵן לְגַרְגְּרֹתֶיךָ׃", 8.22. "יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃", 8.27. "בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃", 8.28. "בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃", 8.29. "בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃", 1.2. "To know wisdom and instruction; To comprehend the words of understanding;", 1.22. "’How long, ye thoughtless, will ye love thoughtlessness? And how long will scorners delight them in scorning, And fools hate knowledge?", 1.23. "Turn you at my reproof; behold, I will pour out my spirit unto you, I will make known my words unto you.", 2.1. "My son, if thou wilt receive my words, And lay up my commandments with thee;", 2.2. "So that thou make thine ear attend unto wisdom, And thy heart incline to discernment;", 2.3. "Yea, if thou call for understanding, And lift up thy voice for discernment;", 2.4. "If thou seek her as silver, And search for her as for hid treasures;", 2.5. "Then shalt thou understand the fear of the LORD, And find the knowledge of God.", 2.6. "For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;", 2.7. "He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;", 2.8. "That He may guard the paths of justice, And preserve the way of His godly ones. .", 2.9. "Then shalt thou understand righteousness and justice, And equity, yea, every good path.", 2.10. "For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;", 2.11. "Discretion shall watch over thee, Discernment shall guard thee;", 2.19. "None that go unto her return, Neither do they attain unto the paths of life;", 3.18. "She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast.", 3.19. "The LORD by wisdom founded the earth; By understanding He established the heavens.", 3.20. "By His knowledge the depths were broken up, And the skies drop down the dew.", 3.22. "So shall they be life unto thy soul, And grace to thy neck.", 8.22. "The LORD made me as the beginning of His way, The first of His works of old.", 8.27. "When He established the heavens, I was there; When He set a circle upon the face of the deep,", 8.28. "When He made firm the skies above, When the fountains of the deep showed their might,", 8.29. "When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;", 8.30. "Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,",
9. Hebrew Bible, Job, 10.16-10.17 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17, 111
10.16. "וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃", 10.17. "תְּחַדֵּשׁ עֵדֶיךָ נֶגְדִּי וְתֶרֶב כַּעַשְׂךָ עִמָּדִי חֲלִיפוֹת וְצָבָא עִמִּי׃", 10.16. "And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me.", 10.17. "Thou renewest Thy witnesses against me, And increasest Thine indignation upon me; Host succeeding host against me.",
10. Hebrew Bible, Psalms, 2.7, 10.99.30, 85.10-85.11, 1716.12, 3534.17, 9190.13 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 309; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 90, 92, 110, 264
2.7. "אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃", 85.11. "חֶסֶד־וֶאֱמֶת נִפְגָּשׁוּ צֶדֶק וְשָׁלוֹם נָשָׁקוּ׃", 2.7. "I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee.", 85.10. "Surely His salvation is nigh them that fear Him; That glory may dwell in our land.", 85.11. "Mercy and truth are met together; Righteousness and peace have kissed each other.",
11. Hebrew Bible, Isaiah, 6.1-6.7, 14.3-14.20, 14.29, 27.1, 30.6, 38.13, 42.1, 45.5-45.6, 45.13, 46.9 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 12, 17, 69, 87, 111, 116, 119, 172, 205, 264
6.1. "בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃", 6.1. "הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃", 6.2. "שְׂרָפִים עֹמְדִים מִמַּעַל לוֹ שֵׁשׁ כְּנָפַיִם שֵׁשׁ כְּנָפַיִם לְאֶחָד בִּשְׁתַּיִם יְכַסֶּה פָנָיו וּבִשְׁתַּיִם יְכַסֶּה רַגְלָיו וּבִשְׁתַּיִם יְעוֹפֵף׃", 6.3. "וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃", 6.4. "וַיָּנֻעוּ אַמּוֹת הַסִּפִּים מִקּוֹל הַקּוֹרֵא וְהַבַּיִת יִמָּלֵא עָשָׁן׃", 6.5. "וָאֹמַר אוֹי־לִי כִי־נִדְמֵיתִי כִּי אִישׁ טְמֵא־שְׂפָתַיִם אָנֹכִי וּבְתוֹךְ עַם־טְמֵא שְׂפָתַיִם אָנֹכִי יוֹשֵׁב כִּי אֶת־הַמֶּלֶךְ יְהוָה צְבָאוֹת רָאוּ עֵינָי׃", 6.6. "וַיָּעָף אֵלַי אֶחָד מִן־הַשְּׂרָפִים וּבְיָדוֹ רִצְפָּה בְּמֶלְקַחַיִם לָקַח מֵעַל הַמִּזְבֵּחַ׃", 6.7. "וַיַּגַּע עַל־פִּי וַיֹּאמֶר הִנֵּה נָגַע זֶה עַל־שְׂפָתֶיךָ וְסָר עֲוֺנֶךָ וְחַטָּאתְךָ תְּכֻפָּר׃", 14.3. "וְהָיָה בְּיוֹם הָנִיחַ יְהוָה לְךָ מֵעָצְבְּךָ וּמֵרָגְזֶךָ וּמִן־הָעֲבֹדָה הַקָּשָׁה אֲשֶׁר עֻבַּד־בָּךְ׃", 14.3. "וְרָעוּ בְּכוֹרֵי דַלִּים וְאֶבְיוֹנִים לָבֶטַח יִרְבָּצוּ וְהֵמַתִּי בָרָעָב שָׁרְשֵׁךְ וּשְׁאֵרִיתֵךְ יַהֲרֹג׃", 14.4. "וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃", 14.5. "שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃", 14.6. "מַכֶּה עַמִּים בְּעֶבְרָה מַכַּת בִּלְתִּי סָרָה רֹדֶה בָאַף גּוֹיִם מֻרְדָּף בְּלִי חָשָׂךְ׃", 14.7. "נָחָה שָׁקְטָה כָּל־הָאָרֶץ פָּצְחוּ רִנָּה׃", 14.8. "גַּם־בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן מֵאָז שָׁכַבְתָּ לֹא־יַעֲלֶה הַכֹּרֵת עָלֵינוּ׃", 14.9. "שְׁאוֹל מִתַּחַת רָגְזָה לְךָ לִקְרַאת בּוֹאֶךָ עוֹרֵר לְךָ רְפָאִים כָּל־עַתּוּדֵי אָרֶץ הֵקִים מִכִּסְאוֹתָם כֹּל מַלְכֵי גוֹיִם׃", 14.11. "הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃", 14.12. "אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃", 14.13. "וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃", 14.14. "אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃", 14.15. "אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃", 14.16. "רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃", 14.17. "שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס אֲסִירָיו לֹא־פָתַח בָּיְתָה׃", 14.18. "כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃", 14.19. "וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃", 14.29. "אַל־תִּשְׂמְחִי פְלֶשֶׁת כֻּלֵּךְ כִּי נִשְׁבַּר שֵׁבֶט מַכֵּךְ כִּי־מִשֹּׁרֶשׁ נָחָשׁ יֵצֵא צֶפַע וּפִרְיוֹ שָׂרָף מְעוֹפֵף׃", 27.1. "כִּי עִיר בְּצוּרָה בָּדָד נָוֶה מְשֻׁלָּח וְנֶעֱזָב כַּמִּדְבָּר שָׁם יִרְעֶה עֵגֶל וְשָׁם יִרְבָּץ וְכִלָּה סְעִפֶיהָ׃", 27.1. "בַּיּוֹם הַהוּא יִפְקֹד יְהוָה בְּחַרְבוֹ הַקָּשָׁה וְהַגְּדוֹלָה וְהַחֲזָקָה עַל לִוְיָתָן נָחָשׁ בָּרִחַ וְעַל לִוְיָתָן נָחָשׁ עֲקַלָּתוֹן וְהָרַג אֶת־הַתַּנִּין אֲשֶׁר בַּיָּם׃", 30.6. "מַשָּׂא בַּהֲמוֹת נֶגֶב בְּאֶרֶץ צָרָה וְצוּקָה לָבִיא וָלַיִשׁ מֵהֶם אֶפְעֶה וְשָׂרָף מְעוֹפֵף יִשְׂאוּ עַל־כֶּתֶף עֲיָרִים חֵילֵהֶם וְעַל־דַּבֶּשֶׁת גְּמַלִּים אוֹצְרֹתָם עַל־עַם לֹא יוֹעִילוּ׃", 38.13. "שִׁוִּיתִי עַד־בֹּקֶר כָּאֲרִי כֵּן יְשַׁבֵּר כָּל־עַצְמוֹתָי מִיּוֹם עַד־לַיְלָה תַּשְׁלִימֵנִי׃", 42.1. "הֵן עַבְדִּי אֶתְמָךְ־בּוֹ בְּחִירִי רָצְתָה נַפְשִׁי נָתַתִּי רוּחִי עָלָיו מִשְׁפָּט לַגּוֹיִם יוֹצִיא׃", 42.1. "שִׁירוּ לַיהוָה שִׁיר חָדָשׁ תְּהִלָּתוֹ מִקְצֵה הָאָרֶץ יוֹרְדֵי הַיָּם וּמְלֹאוֹ אִיִּים וְיֹשְׁבֵיהֶם׃", 45.5. "אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃", 45.6. "לְמַעַן יֵדְעוּ מִמִּזְרַח־שֶׁמֶשׁ וּמִמַּעֲרָבָהּ כִּי־אֶפֶס בִּלְעָדָי אֲנִי יְהוָה וְאֵין עוֹד׃", 45.13. "אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃", 46.9. "זִכְרוּ רִאשֹׁנוֹת מֵעוֹלָם כִּי אָנֹכִי אֵל וְאֵין עוֹד אֱלֹהִים וְאֶפֶס כָּמוֹנִי׃", 6.1. "In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple.", 6.2. "Above Him stood the seraphim; each one had six wings: with twain he covered his face and with twain he covered his feet, and with twain he did fly.", 6.3. "And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory.", 6.4. "And the posts of the door were moved at the voice of them that called, and the house was filled with smoke.", 6.5. "Then said I: Woe is me! for I am undone; Because I am a man of unclean lips, And I dwell in the midst of a people of unclean lips; For mine eyes have seen the King, The LORD of hosts.", 6.6. "Then flew unto me one of the seraphim, with a glowing stone in his hand, which he had taken with the tongs from off the altar;", 6.7. "and he touched my mouth with it, and said: Lo, this hath touched thy lips; And thine iniquity is taken away, And thy sin expiated.", 14.3. "And it shall come to pass in the day that the LORD shall give thee rest from thy travail, and from thy trouble, and from the hard service wherein thou wast made to serve,", 14.4. "that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased!", 14.5. "The LORD hath broken the staff of the wicked, the sceptre of the rulers,", 14.6. "That smote the peoples in wrath with an incessant stroke, that ruled the nations in anger, with a persecution that none restrained.", 14.7. "The whole earth is at rest, and is quiet; they break forth into singing.", 14.8. "Yea, the cypresses rejoice at thee, and the cedars of Lebanon: ‘Since thou art laid down, no feller is come up against us.’", 14.9. "The nether-world from beneath is moved for thee to meet thee at thy coming; the shades are stirred up for thee, even all the chief ones of the earth; all the kings of the nations are raised up from their thrones.", 14.10. "All they do answer And say unto thee: ‘Art thou also become weak as we? Art thou become like unto us?", 14.11. "Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’", 14.12. "How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!", 14.13. "And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;", 14.14. "I will ascend above the heights of the clouds; I will be like the Most High.’", 14.15. "Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit.", 14.16. "They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms;", 14.17. "That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’", 14.18. "All the kings of the nations, all of them, sleep in glory, every one in his own house.", 14.19. "But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot.", 14.20. "Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever.", 14.29. "Rejoice not, O Philistia, all of thee, Because the rod that smote thee is broken: For out of the serpent’s root shall come forth a basilisk, And his fruit shall be a flying serpent.", 27.1. "In that day the LORD with his sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent; and He will slay the dragon that is in the sea.", 30.6. "The burden of the beasts of the South. Through the land of trouble and anguish, from whence come the lioness and the lion, the viper and flying serpent, they carry their riches upon the shoulders of young asses, and their treasures upon the humps of camels, to a people that shall not profit them.", 38.13. "The more I make myself like unto a lion until morning, the more it breaketh all my bones; from day even to night wilt Thou make an end of me.", 42.1. "Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.", 45.5. "I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;", 45.6. "That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;", 45.13. "I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts.", 46.9. "Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;",
12. Hebrew Bible, 2 Kings, 18.4 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 25
18.4. "הוּא הֵסִיר אֶת־הַבָּמוֹת וְשִׁבַּר אֶת־הַמַּצֵּבֹת וְכָרַת אֶת־הָאֲשֵׁרָה וְכִתַּת נְחַשׁ הַנְּחֹשֶׁת אֲשֶׁר־עָשָׂה מֹשֶׁה כִּי עַד־הַיָּמִים הָהֵמָּה הָיוּ בְנֵי־יִשְׂרָאֵל מְקַטְּרִים לוֹ וַיִּקְרָא־לוֹ נְחֻשְׁתָּן׃", 18.4. "He removed the high places, and broke the pillars, and cut down the Asherah; and he broke in pieces the brazen serpent that Moses had made; for unto those days the children of Israel did offer to it; and it was called Nehushtan.",
13. Hebrew Bible, Ezekiel, 1.4-1.10, 1.26-1.27, 28.2-28.19 (6th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 69, 111, 116, 177, 205
1.4. "וָאֵרֶא וְהִנֵּה רוּחַ סְעָרָה בָּאָה מִן־הַצָּפוֹן עָנָן גָּדוֹל וְאֵשׁ מִתְלַקַּחַת וְנֹגַהּ לוֹ סָבִיב וּמִתּוֹכָהּ כְּעֵין הַחַשְׁמַל מִתּוֹךְ הָאֵשׁ׃", 1.5. "וּמִתּוֹכָהּ דְּמוּת אַרְבַּע חַיּוֹת וְזֶה מַרְאֵיהֶן דְּמוּת אָדָם לָהֵנָּה׃", 1.6. "וְאַרְבָּעָה פָנִים לְאֶחָת וְאַרְבַּע כְּנָפַיִם לְאַחַת לָהֶם׃", 1.7. "וְרַגְלֵיהֶם רֶגֶל יְשָׁרָה וְכַף רַגְלֵיהֶם כְּכַף רֶגֶל עֵגֶל וְנֹצְצִים כְּעֵין נְחֹשֶׁת קָלָל׃", 1.8. "וידו [וִידֵי] אָדָם מִתַּחַת כַּנְפֵיהֶם עַל אַרְבַּעַת רִבְעֵיהֶם וּפְנֵיהֶם וְכַנְפֵיהֶם לְאַרְבַּעְתָּם׃", 1.9. "חֹבְרֹת אִשָּׁה אֶל־אֲחוֹתָהּ כַּנְפֵיהֶם לֹא־יִסַּבּוּ בְלֶכְתָּן אִישׁ אֶל־עֵבֶר פָּנָיו יֵלֵכוּ׃", 1.26. "וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃", 1.27. "וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃", 28.2. "בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃", 28.2. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 28.3. "הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃", 28.4. "בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃", 28.5. "בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃", 28.6. "לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃", 28.7. "לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃", 28.8. "לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃", 28.9. "הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃", 28.11. "וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃", 28.12. "בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃", 28.13. "בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃", 28.14. "אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃", 28.15. "תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃", 28.16. "בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃", 28.17. "גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃", 28.18. "מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃", 28.19. "כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃", 1.4. "And I looked, and, behold, a stormy wind came out of the north, a great cloud, with a fire flashing up, so that a brightness was round about it; and out of the midst thereof as the colour of electrum, out of the midst of the fire.", 1.5. "And out of the midst thereof came the likeness of four living creatures. And this was their appearance: they had the likeness of a man.", 1.6. "And every one had four faces, and every one of them had four wings.", 1.7. "And their feet were straight feet; and the sole of their feet was like the sole of a calf’s foot; and they sparkled like the colour of burnished brass.", 1.8. "And they had the hands of a man under their wings on their four sides; and as for the faces and wings of them four,", 1.9. "their wings were joined one to another; they turned not when they went; they went every one straight forward.", 1.10. "As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle.", 1.26. "And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.", 1.27. "And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him.", 28.2. "’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—", 28.3. "Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!", 28.4. "By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;", 28.5. "In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches—", 28.6. "Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;", 28.7. "Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. .", 28.8. "They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas.", 28.9. "Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee.", 28.10. "Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’", 28.11. "Moreover the word of the LORD came unto me, saying:", 28.12. "’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty,", 28.13. "thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared.", 28.14. "Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire.", 28.15. "Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee.", 28.16. "By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire.", 28.17. "Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee.", 28.18. "By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee.", 28.19. "All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’",
14. Plato, Parmenides, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32, 256
15. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 44, 249
517b. προσαπτέον ἅπασαν τοῖς ἔμπροσθεν λεγομένοις, τὴν μὲν διʼ ὄψεως φαινομένην ἕδραν τῇ τοῦ δεσμωτηρίου οἰκήσει ἀφομοιοῦντα, τὸ δὲ τοῦ πυρὸς ἐν αὐτῇ φῶς τῇ τοῦ ἡλίου δυνάμει· τὴν δὲ ἄνω ἀνάβασιν καὶ θέαν τῶν ἄνω τὴν εἰς τὸν νοητὸν τόπον τῆς ψυχῆς ἄνοδον τιθεὶς οὐχ ἁμαρτήσῃ τῆς γʼ ἐμῆς ἐλπίδος, ἐπειδὴ ταύτης ἐπιθυμεῖς ἀκούειν. θεὸς δέ που οἶδεν εἰ ἀληθὴς οὖσα τυγχάνει. τὰ δʼ οὖν ἐμοὶ φαινόμενα οὕτω φαίνεται, ἐν τῷ γνωστῷ τελευταία ἡ τοῦ 517b. likening the region revealed through sight to the habitation of the prison, and the light of the fire in it to the power of the sun. And if you assume that the ascent and the contemplation of the things above is the soul’s ascension to the intelligible region, you will not miss my surmise, since that is what you desire to hear. But God knows whether it is true. But, at any rate, my dream as it appears to me is that in the region of the known the last thing to be seen and hardly seen is the idea of good,
16. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 256, 257
17. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32
18. Herodotus, Histories, 4.8-4.10 (5th cent. BCE - 5th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 87
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. 4.9. When Heracles awoke, he searched for them, visiting every part of the country, until at last he came to the land called the Woodland, and there he found in a cave a creature of double form that was half maiden and half serpent; above the buttocks she was a woman, below them a snake. ,When he saw her he was astonished, and asked her if she had seen his mares straying; she said that she had them, and would not return them to him before he had intercourse with her; Heracles did, in hope of this reward. ,But though he was anxious to take the horses and go, she delayed returning them, so that she might have Heracles with her for as long as possible; at last she gave them back, telling him, “These mares came, and I kept them safe here for you, and you have paid me for keeping them, for I have three sons by you. ,Now tell me what I am to do when they are grown up: shall I keep them here (since I am queen of this country), or shall I send them away to you?” Thus she inquired, and then (it is said) Heracles answered: ,“When you see the boys are grown up, do as follows and you will do rightly: whichever of them you see bending this bow and wearing this belt so, make him an inhabitant of this land; but whoever falls short of these accomplishments that I require, send him away out of the country. Do so and you shall yourself have comfort, and my will shall be done.” 4.10. So he drew one of his bows (for until then Heracles always carried two), and showed her the belt, and gave her the bow and the belt, that had a golden vessel on the end of its clasp; and, having given them, he departed. But when the sons born to her were grown men, she gave them names, calling one of them Agathyrsus and the next Gelonus and the youngest Scythes; furthermore, remembering the instructions, she did as she was told. ,Two of her sons, Agathyrsus and Gelonus, were cast out by their mother and left the country, unable to fulfill the requirements set; but Scythes, the youngest, fulfilled them and so stayed in the land. ,From Scythes son of Heracles comes the whole line of the kings of Scythia ; and it is because of the vessel that the Scythians carry vessels on their belts to this day. This alone his mother did for Scythes. This is what the Greek dwellers in Pontus say.
19. Aristophanes, Birds, 695 (5th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 84
695. τίκτει πρώτιστον ὑπηνέμιον Νὺξ ἡ μελανόπτερος ᾠόν,
20. Demosthenes, On The Crown, 18.260 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 216
21. Septuagint, Tobit, 12.15 (4th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One."
22. Aratus Solensis, Phaenomena, a b c\n0 24-71. 74-90. 268-274 24 24 (4th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 80
23. Ezekiel The Tragedian, Exagoge, 70 (3rd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 167
24. Numenius Heracleensis, Fragments, 16, 21-22, 52 (3rd cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 98, 133, 179
25. Anon., 1 Enoch, 10.4-10.5, 20.5, 40.8-40.9, 60.7-60.8, 71.8-71.9 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17, 24, 69, 111, 117
10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening 10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 40.8. of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: 'Who are these four presences which I have 40.9. een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.' 60.7. And on that day were two monsters parted, a female monster named Leviathan, to dwell in the 60.8. abysses of the ocean over the fountains of the waters. But the male is named Behemoth, who occupied with his breast a waste wilderness named Duidain, on the east of the garden where the elect and righteous dwell, where my grandfather was taken up, the seventh from Adam, the first 71.8. And I saw angels who could not be counted, A thousand thousands, and ten thousand times ten thousand, Encircling that house.And Michael, and Raphael, and Gabriel, and Phanuel, And the holy angels who are above the heavens, Go in and out of that house. 71.9. And they came forth from that house, And Michael and Gabriel, Raphael and Phanuel, And many holy angels without number. 7. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charms,and enchantments, and the cutting of roots, and made them acquainted with plants. And they,became pregt, and they bare great giants, whose height was three thousand ells: Who consumed,all the acquisitions of men. And when men could no longer sustain them, the giants turned against,them and devoured mankind. And they began to sin against birds, and beasts, and reptiles, and,fish, and to devour one another's flesh, and drink the blood. Then the earth laid accusation against the lawless ones.
26. Septuagint, Wisdom of Solomon, 2.12-2.18, 2.24, 5.1-5.5, 5.19-5.22, 6.17-6.19, 7.7, 7.24-7.26, 8.1, 8.17, 9.18, 15.3, 16.5-16.12, 24.8 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 66, 109, 130, 136, 137, 149, 213, 266; van den Broek (2013), Gnostic Religion in Antiquity, 28
2.12. "Let us lie in wait for the righteous man,because he is inconvenient to us and opposes our actions;he reproaches us for sins against the law,and accuses us of sins against our training. 2.13. He professes to have knowledge of God,and calls himself a child of the Lord. 2.14. He became to us a reproof of our thoughts;" 2.15. the very sight of him is a burden to us,because his manner of life is unlike that of others,and his ways are strange. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 5.1. Then the righteous man will stand with great confidence in the presence of those who have afflicted him,and those who make light of his labors. 5.2. When they see him, they will be shaken with dreadful fear,and they will be amazed at his unexpected salvation. 5.3. They will speak to one another in repentance,and in anguish of spirit they will groan, and say, 5.4. "This is the man whom we once held in derision and made a byword of reproach -- we fools!We thought that his life was madness and that his end was without honor. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints?" 5.19. he will take holiness as an invincible shield, 5.20. and sharpen stern wrath for a sword,and creation will join with him to fight against the madmen. 5.21. Shafts of lightning will fly with true aim,and will leap to the target as from a well-drawn bow of clouds, 5.22. and hailstones full of wrath will be hurled as from a catapult;the water of the sea will rage against them,and rivers will relentlessly overwhelm them; 6.17. The beginning of wisdom is the most sincere desire for instruction,and concern for instruction is love of her, 6.18. and love of her is the keeping of her laws,and giving heed to her laws is assurance of immortality, 6.19. and immortality brings one near to God; 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things." 7.25. For she is a breath of the power of God,and a pure emanation of the glory of the Almighty;therefore nothing defiled gains entrance into her. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.1. She reaches mightily from one end of the earth to the other,and she orders all things well. 8.17. When I considered these things inwardly,and thought upon them in my mind,that in kinship with wisdom there is immortality, 9.18. And thus the paths of those on earth were set right,and men were taught what pleases thee,and were saved by wisdom. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.6. they were troubled for a little while as a warning,and received a token of deliverance to remind them of thy laws command. 16.7. For he who turned toward it was saved, not by what he saw,but by thee, the Savior of all. 16.8. And by this also thou didst convince our enemies that it is thou who deliverest from every evil." 16.9. For they were killed by the bites of locusts and flies,and no healing was found for them,because they deserved to be punished by such things; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.11. To remind them of thy oracles they were bitten,and then were quickly delivered,lest they should fall into deep forgetfulness and become unresponsive to thy kindness. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men.
27. Cicero, Republic, 6.9-6.26 (2nd cent. BCE - 1st cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 249
6.9. OMNIUM Cum in Africam venissem M'. Manilio consuli ad quartam legionem tribunus, ut scitis, militum, nihil mihi fuit potius, quam ut Masinissam convenirem regem, familiae nostrae iustis de causis amicissimum. Ad quem ut veni, conplexus me senex conlacrimavit aliquantoque post suspexit ad caelum et: Grates, inquit, tibi ago, summe Sol, vobisque, reliqui Caelites, quod, ante quam ex hac vita migro, conspicio in meo regno et his tectis P. Cornelium Scipionem, cuius ego nomine ipso recreor; itaque numquam ex animo meo discedit illius optimi atque invictissimi viri memoria. Deinde ego illum de suo regno, ille me de nostra re publica percontatus est, multisque verbis ultro citroque habitis ille nobis consumptus est dies. 6.10. Post autem apparatu regio accepti sermonem in multam noctem produximus, cum senex nihil nisi de Africano loqueretur omniaque eius non facta solum, sed etiam dicta meminisset. Deinde, ut cubitum discessimus, me et de via fessum, et qui ad multam noctem vigilassem, artior quam solebat somnus complexus est. Hic mihi (credo equidem ex hoc, quod eramus locuti; fit enim fere, ut cogitationes sermonesque nostri pariant aliquid in somno tale, quale de Homero scribit Ennius, de quo videlicet saepissime vigilans solebat cogitare et loqui) Africanus se ostendit ea forma, quae mihi ex imagine eius quam ex ipso erat notior; quem ubi agnovi, equidem cohorrui, sed ille: Ades, inquit, animo et omitte timorem, Scipio, et, quae dicam, trade memoriae. 6.11. Videsne illam urbem, quae parere populo Romano coacta per me renovat pristina bella nec potest quiescere? (ostendebat autem Karthaginem de excelso et pleno stellarum illustri et claro quodam loco) ad quam tu oppugdam nunc venis paene miles. Hanc hoc biennio consul evertes, eritque cognomen id tibi per te partum, quod habes adhuc a nobis hereditarium. Cum autem Karthaginem deleveris, triumphum egeris censorque fueris et obieris legatus Aegyptum, Syriam, Asiam, Graeciam, deligere iterum consul absens bellumque maximum conficies, Numantiam excindes. Sed cum eris curru in Capitolium invectus, offendes rem publicam consiliis perturbatam nepotis mei. 6.12. Hic tu, Africane, ostendas oportebit patriae lumen animi, ingenii consiliique tui. Sed eius temporis ancipitem video quasi fatorum viam. Nam cum aetas tua septenos octiens solis anfractus reditusque converterit, duoque ii numeri, quorum uterque plenus alter altera de causa habetur, circuitu naturali summam tibi fatalem confecerint, in te unum atque in tuum nomen se tota convertet civitas, te senatus, te omnes boni, te socii, te Latini intuebuntur, tu eris unus, in quo nitatur civitatis salus, ac, ne multa, dictator rem publicam constituas oportet, si impias propinquorum manus effugeris. Hic cum exclamasset Laelius ingemuissentque vehementius ceteri, leniter arridens Scipio: St! quaeso, inquit, ne me e somno excitetis, et parumper audite cetera. 6.13. Sed quo sis, Africane, alacrior ad tutandam rem publicam, sic habeto: omnibus, qui patriam conservaverint, adiuverint, auxerint, certum esse in caelo definitum locum, ubi beati aevo sempiterno fruantur; nihil est enim illi principi deo, qui omnem mundum regit, quod quidem in terris fiat, acceptius quam concilia coetusque hominum iure sociati, quae civitates appellantur; harum rectores et conservatores hinc profecti huc revertuntur. 6.14. Hic ego, etsi eram perterritus non tam mortis metu quam insidiarum a meis, quaesivi tamen, viveretne ipse et Paulus pater et alii, quos nos extinctos arbitraremur. Immo vero, inquit, hi vivunt, qui e corporum vinculis tamquam e carcere evolaverunt, vestra vero, quae dicitur, vita mors est. Quin tu aspicis ad te venientem Paulum patrem? Quem ut vidi, equidem vim lacrimarum profudi, ille autem me complexus atque osculans flere prohibebat. 6.15. Atque ego ut primum fletu represso loqui posse coepi, Quaeso, inquam, pater sanctissime atque optime, quoniam haec est vita, ut Africanum audio dicere, quid moror in terris? quin huc ad vos venire propero? Non est ita, inquit ille. Nisi enim deus is, cuius hoc templum est omne, quod conspicis, istis te corporis custodiis liberaverit, huc tibi aditus patere non potest. Homines enim sunt hac lege generati, qui tuerentur illum globum, quem in hoc templo medium vides, quae terra dicitur, iisque animus datus est ex illis sempiternis ignibus, quae sidera et stellas vocatis, quae globosae et rotundae, divinis animatae mentibus, circulos suos orbesque conficiunt celeritate mirabili. Quare et tibi, Publi, et piis omnibus retinendus animus est in custodia corporis nec iniussu eius, a quo ille est vobis datus, ex hominum vita migrandum est, ne munus humanum adsignatum a deo defugisse videamini. 6.16. Sed sic, Scipio, ut avus hic tuus, ut ego, qui te genui, iustitiam cole et pietatem, quae cum magna in parentibus et propinquis, tum in patria maxima est; ea vita via est in caelum et in hunc coetum eorum, qui iam vixerunt et corpore laxati illum incolunt locum, quem vides, (erat autem is splendidissimo candore inter flammas circus elucens) quem vos, ut a Graiis accepistis, orbem lacteum nuncupatis; ex quo omnia mihi contemplanti praeclara cetera et mirabilia videbantur. Erant autem eae stellae, quas numquam ex hoc loco vidimus, et eae magnitudines omnium, quas esse numquam suspicati sumus, ex quibus erat ea minima, quae ultima a caelo, citima a terris luce lucebat aliena. Stellarum autem globi terrae magnitudinem facile vincebant. Iam ipsa terra ita mihi parva visa est, ut me imperii nostri, quo quasi punctum eius attingimus, paeniteret. 6.17. Quam cum magis intuerer, Quaeso, inquit Africanus, quousque humi defixa tua mens erit? Nonne aspicis, quae in templa veneris? Novem tibi orbibus vel potius globis conexa sunt omnia, quorum unus est caelestis, extumus, qui reliquos omnes complectitur, summus ipse deus arcens et continens ceteros; in quo sunt infixi illi, qui volvuntur, stellarum cursus sempiterni; cui subiecti sunt septem, qui versantur retro contrario motu atque caelum; ex quibus unum globum possidet illa, quam in terris Saturniam nomit. Deinde est hominum generi prosperus et salutaris ille fulgor, qui dicitur Iovis; tum rutilus horribilisque terris, quem Martium dicitis; deinde subter mediam fere regionem sol obtinet, dux et princeps et moderator luminum reliquorum, mens mundi et temperatio, tanta magnitudine, ut cuncta sua luce lustret et compleat. Hunc ut comites consequuntur Veneris alter, alter Mercurii cursus, in infimoque orbe luna radiis solis accensa convertitur. Infra autem iam nihil est nisi mortale et caducum praeter animos munere deorum hominum generi datos, supra lunam sunt aeterna omnia. Nam ea, quae est media et nona, tellus, neque movetur et infima est, et in eam feruntur omnia nutu suo pondera. 6.18. Quae cum intuerer stupens, ut me recepi, Quid? hic, inquam, quis est, qui conplet aures meas tantus et tam dulcis sonus? Hic est, inquit, ille, qui intervallis disiunctus inparibus, sed tamen pro rata parte ratione distinctis inpulsu et motu ipsorum orbium efficitur et acuta cum gravibus temperans varios aequabiliter concentus efficit; nec enim silentio tanti motus incitari possunt, et natura fert, ut extrema ex altera parte graviter, ex altera autem acute sonent. Quam ob causam summus ille caeli stellifer cursus, cuius conversio est concitatior, acuto et excitato movetur sono, gravissimo autem hic lunaris atque infimus; nam terra nona inmobilis manens una sede semper haeret complexa medium mundi locum. Illi autem octo cursus, in quibus eadem vis est duorum, septem efficiunt distinctos intervallis sonos, qui numerus rerum omnium fere nodus est; quod docti homines nervis imitati atque cantibus aperuerunt sibi reditum in hunc locum, sicut alii, qui praestantibus ingeniis in vita humana divina studia coluerunt. 6.19. Hoc sonitu oppletae aures hominum obsurduerunt; nec est ullus hebetior sensus in vobis, sicut, ubi Nilus ad illa, quae Catadupa nomitur, praecipitat ex altissimis montibus, ea gens, quae illum locum adcolit, propter magnitudinem sonitus sensu audiendi caret. Hic vero tantus est totius mundi incitatissima conversione sonitus, ut eum aures hominum capere non possint, sicut intueri solem adversum nequitis, eiusque radiis acies vestra sensusque vincitur. Haec ego admirans referebam tamen oculos ad terram identidem. 6.20. Tum Africanus: Sentio, inquit, te sedem etiam nunc hominum ac domum contemplari; quae si tibi parva, ut est, ita videtur, haec caelestia semper spectato, illa humana contemnito. Tu enim quam celebritatem sermonis hominum aut quam expetendam consequi gloriam potes? Vides habitari in terra raris et angustis in locis et in ipsis quasi maculis, ubi habitatur, vastas solitudines interiectas, eosque, qui incolunt terram, non modo interruptos ita esse, ut nihil inter ipsos ab aliis ad alios manare possit, sed partim obliquos, partim transversos, partim etiam adversos stare vobis; a quibus expectare gloriam certe nullam potestis. 6.21. Cernis autem eandem terram quasi quibusdam redimitam et circumdatam cingulis, e quibus duos maxime inter se diversos et caeli verticibus ipsis ex utraque parte subnixos obriguisse pruina vides, medium autem illum et maximum solis ardore torreri. Duo sunt habitabiles, quorum australis ille, in quo qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus; hic autem alter subiectus aquiloni, quem incolitis, cerne quam tenui vos parte contingat. Omnis enim terra, quae colitur a vobis, angustata verticibus, lateribus latior, parva quaedam insula est circumfusa illo mari, quod Atlanticum, quod magnum, quem Oceanum appellatis in terris, qui tamen tanto nomine quam sit parvus, vides. 6.22. Ex his ipsis cultis notisque terris num aut tuum aut cuiusquam nostrum nomen vel Caucasum hunc, quem cernis, transcendere potuit vel illum Gangen tranatare? Quis in reliquis orientis aut obeuntis solis ultimis aut aquilonis austrive partibus tuum nomen audiet? quibus amputatis cernis profecto quantis in angustiis vestra se gloria dilatari velit. Ipsi autem, qui de nobis loquuntur, quam loquentur diu? 6.23. Quin etiam si cupiat proles illa futurorum hominum deinceps laudes unius cuiusque nostrum a patribus acceptas posteris prodere, tamen propter eluviones exustionesque terrarum, quas accidere tempore certo necesse est, non modo non aeternam, sed ne diuturnam quidem gloriam adsequi possumus. Quid autem interest ab iis, qui postea nascentur, sermonem fore de te, cum ab iis nullus fuerit, qui ante nati sunt? 6.24. qui nec pauciores et certe meliores fuerunt viri, praesertim cum apud eos ipsos, a quibus audiri nomen nostrum potest, nemo unius anni memoriam consequi possit. Homines enim populariter annum tantum modo solis, id est unius astri, reditu metiuntur; cum autem ad idem, unde semel profecta sunt, cuncta astra redierint eandemque totius caeli discriptionem longis intervallis rettulerint, tum ille vere vertens annus appellari potest; in quo vix dicere audeo quam multa hominum saecula teneantur. Namque ut olim deficere sol hominibus exstinguique visus est, cum Romuli animus haec ipsa in templa penetravit, quandoque ab eadem parte sol eodemque tempore iterum defecerit, tum signis omnibus ad principium stellisque revocatis expletum annum habeto; cuius quidem anni nondum vicesimam partem scito esse conversam. 6.25. Quocirca si reditum in hunc locum desperaveris, in quo omnia sunt magnis et praestantibus viris, quanti tandem est ista hominum gloria, quae pertinere vix ad unius anni partem exiguam potest? Igitur alte spectare si voles atque hanc sedem et aeternam domum contueri, neque te sermonibus vulgi dedideris nec in praemiis humanis spem posueris rerum tuarum; suis te oportet inlecebris ipsa virtus trahat ad verum decus, quid de te alii loquantur, ipsi videant, sed loquentur tamen. Sermo autem omnis ille et angustiis cingitur iis regionum, quas vides, nec umquam de ullo perennis fuit et obruitur hominum interitu et oblivione posteritatis extinguitur. 6.26. Quae cum dixisset, Ego vero, inquam, Africane, siquidem bene meritis de patria quasi limes ad caeli aditum patet, quamquam a pueritia vestigiis ingressus patris et tuis decori vestro non defui, nunc tamen tanto praemio exposito enitar multo vigilantius. Et ille: Tu vero enitere et sic habeto, non esse te mortalem, sed corpus hoc; nec enim tu is es, quem forma ista declarat, sed mens cuiusque is est quisque, non ea figura, quae digito demonstrari potest. Deum te igitur scito esse, siquidem est deus, qui viget, qui sentit, qui meminit, qui providet, qui tam regit et moderatur et movet id corpus, cui praepositus est, quam hunc mundum ille princeps deus; et ut mundum ex quadam parte mortalem ipse deus aeternus, sic fragile corpus animus sempiternus movet.
28. Septuagint, Ecclesiasticus (Siracides), 24.8 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 266
24.8. "Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance.
29. Hebrew Bible, Daniel, 7.13-7.14 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 175
7.13. "חָזֵה הֲוֵית בְּחֶזְוֵי לֵילְיָא וַאֲרוּ עִם־עֲנָנֵי שְׁמַיָּא כְּבַר אֱנָשׁ אָתֵה הֲוָה וְעַד־עַתִּיק יוֹמַיָּא מְטָה וּקְדָמוֹהִי הַקְרְבוּהִי׃", 7.14. "וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃", 7.13. "I saw in the night visions, And, behold, there came with the clouds of heaven One like unto a son of man, And he came even to the Ancient of days, And he was brought near before Him.", 7.14. "And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed.",
30. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 192, 199
42. They therefore who say that all thinking, and feeling, and speaking, are the free gifts of their own soul, utter an impious and ungodly opinion, and deserve to be classed among the race of Cain, who, though he was not able to master himself, yet dared to assert that he had absolute possession of all other things; but as for those persons who do not claim all the things in creation as their own, but who ascribe them to the divine grace, being men really noble and sprung out of those who were rich long ago, but of those who love virtue and piety, they may be classed under Seth as the author of their race.
31. Philo of Alexandria, Questions On Genesis, 1.6, 1.53, 1.92, 2.56, 4.8 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131, 161, 165, 167, 193
32. Philo of Alexandria, On The Confusion of Tongues, 146 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 161, 266
146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
33. Philo of Alexandria, Who Is The Heir, 164, 230-232, 313-316, 55, 62, 56 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 161, 164, 168
56. He does well here to attribute the flow of blood to the mass of flesh, combining two things appropriate to one another; but the essence of the mind he has not made to depend on any created thing, but has represented it as breathed into man by God from above. For, says Moses, "The Creator of the universe breathed into his face the breath of life, and man became a living Soul," who also, it is recorded, was fashioned after the image of the Creator. XII.
34. Philo of Alexandria, On Flight And Finding, 101, 68-70, 97-98, 109 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 144, 266
109. For Moses says that he cannot be defiled neither in respect of his father, that is, the mind, nor his mother, that is, the external sense; because, I imagine, he has received imperishable and wholly pure parents, God being his father, who is also the father of all things, and wisdom being his mother, by means of whom the universe arrived at creation;
35. Philo of Alexandria, On Husbandry, 165, 8-9, 51 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179
51. and let every one in his turn say the same thing, for it is very becoming to every man who loves God to study such a song as this, but above all this world should sing it. For God, like a shepherd and a king, governs (as if they were a flock of sheep) the earth, and the water, and the air, and the fire, and all the plants, and living creatures that are in them, whether mortal or divine; and he regulates the nature of the heaven, and the periodical revolutions of the sun and moon, and the variations and harmonious movements of the other stars, ruling them according to law and justice; appointing, as their immediate superintendent, his own right reason, his first-born son, who is to receive the charge of this sacred company, as the lieutet of the great king; for it is said somewhere, "Behold, I am he! I will send my messenger before thy face, who shall keep thee in the Road."
36. Philo of Alexandria, On The Life of Moses, 2.53-2.95, 2.127, 2.263 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179, 195
2.53. on which account those men who have had unbounded prosperity bestowed upon them, and all things tending to the production of health of body, and riches, and glory, and all other external parts of good fortune, but who have rejected virtue, and have chosen crafty wickedness, and all others kinds of vice, not through compulsion, but of their own spontaneous free will, looking upon that which is the greatest of all evils as the greatest possible advantage, he looks upon as enemies not of mankind only, but of the entire heaven and world, and says that they are awaiting, not any ordinary punishments, but new and extraordinary ones, which that constant assessor of God, justice, who detests wickedness, invents and inflicts terribly upon them, turning against them the most powerful elements of the universe, water and fire, so that at appointed times some are destroyed by deluges, others are burnt with fire, and perish in that manner. 2.54. The seas were raised up, and the rivers both such as flow everlastingly, and the winter torrents were swollen and washed away, and carried off all the cities in the plain; and those in the mountain country were destroyed by incessant and irresistible impetuosity of rain, ceasing neither by day nor by night, 2.55. and when at a subsequent period the race of mankind had again increased from those who had been spared, and had become very numerous, since the succeeding generations did not take the calamities which had befallen their ancestors as a lesson to teach themselves wisdom and moderation, but turned to acts of intemperance and became studiers of evil practices, God determined to destroy them with fire. 2.56. Therefore on this occasion, as the holy scriptures tell us, thunderbolts fell from heaven, and burnt up those wicked men and their cities; and even to this day there are seen in Syria monuments of the unprecedented destruction that fell upon them, in the ruins, and ashes, and sulphur, and smoke, and dusky flame which still is sent up from the ground as of a fire smouldering beneath; 2.57. and in this way it came to pass that those wicked men were punished with the aforesaid chastisements, while those who were eminent for virtue and piety were well off, receiving rewards worthy of their virtue. 2.58. But when the whole of that district was thus burnt, inhabitants and all, by the impetuous rush of the heavenly fire, one single man in the country, a sojourner, was preserved by the providence of God because he had never shared in the transgressions of the natives, though sojourners in general were in the habit of adopting the customs of the foreign nations, among which they might be settled, for the sake of their own safety, since, if they despised them, they might be in danger from the inhabitants of the land. And yet this man had not attained to any perfection of wisdom, so as to be thought worthy of such an honour by reason of the perfect excellence of his nature; but he was spared only because he did not join the multitude who were inclined to luxury and effeminacy, and who pursued every kind of pleasure and indulged every kind of appetite, gratifying them abundantly, and inflaming them as one might inflame fire by heaping upon it plenty of rough fuel. 2.59. But in the great deluge I may almost say that the whole of the human race was destroyed, while the history tells us that the house of Noah alone was preserved free from all evil, inasmuch as the father and governor of the house was a man who had never committed any intentional or voluntary wickedness. And it is worth while to relate the manner of his preservation as the sacred scriptures deliver it to us, both on account of the extraordinary character of it, and also that it may lead to an improvement in our own dispositions and lives. 2.60. For he, being considered a fit man, not only to be exempted from the common calamity which was to overwhelm the world, but also to be himself the beginning of a second generation of men, in obedience to the divine commands which were conveyed to him by the word of God, built a most enormous fabric of wood, three hundred cubits in length, and fifty in width, and thirty in height, and having prepared a number of connected chambers within it, both on the ground floor and in the upper story, the whole building consisting of three, and in some parts of four stories, and having prepared food, brought into it some of every description of animals, beasts and also birds, both male and female, in order to preserve a means of propagating the different species in the times that should come hereafter; 2.61. for he knew that the nature of God was merciful, and that even if the subordinate species were destroyed, still there would be a germ in the entire genus which should be safe from destruction, for the sake of preserving a similitude to those animals which had hitherto existed, and of preventing anything that had been deliberately called into existence from being utterly destroyed. 2.62. and after they had all entered into the ark, if any one had beheld the entire collection, he would not have been wrong if he had said that it was a representation of the whole earth, containing, as it did, every kind of animal, of which the whole earth had previously produced innumerable species, and will hereafter produce such again. 2.63. And what was expected happened at no long period after; for the evil abated, and the destruction caused by the deluge was diminished every day, the rain being checked, and the water which had been spread over the whole earth, being partly dried up by the flame of the sun, and partly returning into the chasms and rivers, and other channels and receptacles in the earth; for, as if God had issued a command to that effect, every nature received back, as a necessary repayment of a loan, what it had lent, that is, every sea, and fountain, and river, received back their waters; and every stream returned into its appropriate channel. 2.64. But after the purification, in this way, of all the things beneath the moon, the earth being thus washed and appearing new again, and such as it appeared to be when it was at first created, along with the entire universe, Noah came forth out of his wooden edifice, himself and his wife, and his sons and their wives, and with his family there came forth likewise, in one company, all the races of animals which had gone in with them, in order to the generation and propagation of similar creatures in future. 2.65. These are the rewards and honours for pre-eminent excellence given to good men, by means of which, not only did they themselves and their families obtain safety, having escaped from the greatest dangers which were thus aimed against all men all over the earth, by the change in the character of the elements; but they became also the founders of a new generation, and the chiefs of a second period of the world, being left behind as sparks of the most excellent kind of creatures, namely, of men, man having received the supremacy over all earthly creatures whatsoever, being a kind of copy of the powers of God, a visible image of his invisible nature, a created image of an uncreated and immortal Original.{1}{yonge's translation includes a separate treatise title at this point: On the Life of Moses, That Is to Say, On the Theology and Prophetic office of Moses, Book III. Accordingly, his next paragraph begins with roman numeral I (= XIII in the Loeb 2.66. We have already, then, gone through two parts of the life of Moses, discussing his character in his capacity of a king and of a lawgiver. We must now consider him in a third light, as fulfilling the office of the priesthood. Now this man, Moses, practised beyond all other men that which is the most important and most indispensable virtue in a chief priest, namely, piety, partly because he was endowed with most admirable natural qualities; and philosophy, receiving his nature like a fertile field, cultivated and improved it by the contemplation of excellent and beautiful doctrines, and did not dismiss it until all the fruits of virtue were brought to perfection in him, in respect of words and actions. 2.67. Therefore he, with a few other men, was dear to God and devoted to God, being inspired by heavenly love, and honouring the Father of the universe above all things, and being in return honoured by him in a particular manner. And it was an honour well adapted to the wise man to be allowed to serve the true and living God. Now the priesthood has for its duty the service of God. of this honour, then, Moses was thought worthy, than which there is no greater honour in the whole world, being instructed by the sacred oracles of God in everything that related to the sacred offices and ministrations. 2.68. But, in the first place, before assuming that office, it was necessary for him to purify not only his soul but also his body, so that it should be connected with and defiled by no passion, but should be pure from everything which is of a mortal nature, from all meat and drink, and from all connection with women. 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 2.70. For, having gone up into the loftiest and most sacred mountain in that district in accordance with the divine commands, a mountain which was very difficult of access and very hard to ascend, he is said to have remained there all that time without eating any of that food even which is necessary for life; and, as I said before, he descended again forty days afterwards, being much more beautiful in his face than when he went up, so that those who saw him wondered and were amazed, and could no longer endure to look upon him with their eyes, inasmuch as his countece shone like the light of the sun. 2.71. And while he was still abiding in the mountain he was initiated in the sacred will of God, being instructed in all the most important matters which relate to his priesthood, those which come first in order being the commands of God respecting the building of a temple and all its furniture. 2.72. If, then, they had already occupied the country into which they were migrating, it would have been necessary for them to have erected a most magnificent temple of the most costly stone in some place unincumbered with wood, and to have built vast walls around it, and abundant and wellfurnished houses for the keepers of the temple, calling the place itself the holy city. 2.73. But, as they were still wandering in the wilderness, it was more suitable for people who had as yet no settled habitation to have a moveable temple, that so, in all their journeyings, and military expeditions, and encampments, they might be able to offer up sacrifices, and might not feel the want of any of the things which related to their holy ministrations, and which those who dwell in cities require to have. 2.74. Therefore Moses now determined to build a tabernacle, a most holy edifice, the furniture of which he was instructed how to supply by precise commands from God, given to him while he was on the mount, contemplating with his soul the incorporeal patterns of bodies which were about to be made perfect, in due similitude to which he was bound to make the furniture, that it might be an imitation perceptible by the outward senses of an archetypal sketch and pattern, appreciable only by the intellect; 2.75. for it was suitable and consistent for the task of preparing and furnishing the temple to be entrusted to the real high priest, that he might with all due perfection and propriety make all his ministrations in the performance of his sacred duties correspond to the works which he was now to make. 2.76. Therefore the general form of the model was stamped upon the mind of the prophet, being accurately painted and fashioned beforehand invisibly without any materials, in species which were not apparent to the eye; and the completion of the work was made in the similitude of the model, the maker giving an accurate representation of the impression in material substances corresponding to each part of the model, 2.77. and the fashion of the building was as follows. There were eight and forty pillars of cedar, which is the most incorruptible of all woods, cut out of solid trunks of great beauty, and they were all veneered with gold of great thickness. Then under each pillar there were placed two silver pedestals to support it, and on the top of each was placed one golden capital; 2.78. and of these pillars the architect arranged forty along the length of the tabernacle, one half of them, or twenty, on each side, placing nothing between them, but arranging them and uniting them all in regular order, and close together, so that they might present the appearance of one solid wall; and he ranged the other eight along the inner breadth, placing six in the middle space, and two at the extreme corners, one on each side at the right and left of the centre. Again, at the entrance he placed four others, like the first in all other respects except that they had only one pedestal instead of two, as those opposite to them had, and behind them he placed five more on the outside differing only in the pedestals, for the pedestals of these last were made of brass. 2.79. So that all the pillars of the tabernacle taken together, besides the two at the corners which could not be seen, were fifty-five in number, all conspicuous, being the number made by the addition of all the numbers from the unit to the complete and perfect decade. 2.80. And if any were inclined to count those five pillars of the outer vestibule in the open air separately, as being in the outer court as it was called, there will then be left that most holy number of fifty, being the power of a rectangular triangle, which is the foundation of the creation of the universe, and is here entirely completed by the pillars inside the tabernacle; there being first of all forty, twenty on either side, and those in the middle being six, without counting those which were out of sight and concealed at the corners, and those opposite to the entrance, from which the veil was suspended, being four; 2.81. and the reason for which I reckon the other five with the first fifty, and again why I separate them from the fifty, I will now explain. The number five is the number of the external senses, and the external sense in man at one time inclines towards external things, and at another time comes back again upon the mind, being as it were a kind of handmaid of the laws of its nature; on which account it is that the architect has here allotted a central position to the five pillars, for those which are inside of them leant towards the innermost shrine of the tabernacle, which under a symbol is appreciable only by the intellect; and the outermost pillars, which are in the open air, and in the outer courtyard, and which are also perceptible by the external senses, 2.82. in reference to which fact it is that they are said to have differed from the others only in the pedestals, for they were made of brass. But since the mind is the principal thing in us, having an authority over the external senses, and since that which is an object of the external senses is the extremity, and as it were the pedestal or foundation of it, the architect has likened the mind to gold, and the object of the external sense to brass. 2.83. And these are the measures of the pillars, they are ten cubits in length, and five cubits and a half in width, in order that the tabernacle may be seen to be of equal dimensions in all its parts. 2.84. Moreover the architect surrounded the tabernacle with very beautiful woven work of all kinds, employing work of hyacinth colour, and purple, and scarlet, and fine linen for the tapestry; for he caused to be wrought ten cloths, which in the sacred scriptures he has called curtains, of the kinds which I have just mentioned, every one of them being eight and twenty cubits in length, and extending four cubits in width, in order that the complete number of the decade, and also the number four, which is the essence of the decade, and also the number twenty-eight, which is likewise a perfect number, being equal to its parts; and also the number forty, the most prolific and productive of all numbers, in which number they say that man was fashioned in the workshop of nature. 2.85. Therefore the eight and twenty cubits of the curtains have this distribution: there are ten along the roof, for that is the width of the tabernacle, and the rest are placed along the sides, on each side nine, which are extended so as to cover and conceal the pillars, one cubit from the floor being left uncovered in order that the beautiful and holy looking embroidery might not be dragged. 2.86. And of the forty which are included in the calculation and made up of the width of the ten curtains, the length takes thirty, for such is the length of the tabernacle, and the chamber behind takes nine. And the remaining one is in the outer vestibule, that it may be the bond to unite the whole circumference. 2.87. And the outer vestibule is overshadowed by the veil; and the curtains themselves are nearly the same as veils, not only because they cover the roof and the walls, but also because they are woven and embroidered by the same figures, and with hyacinth colour, and purple, and scarlet, and fine linen. And the veil, and that thing, too, which was called the covering, was made of the same things. That which was within was placed along the five pillars, that the innermost shrine might be concealed; and that which was outside being placed along the five pillars, that no one of those who were not holy men might be able from any secret or distant place to behold the holy rites and ceremonies. 2.88. Moreover, he chose the materials of this embroidery, selecting with great care what was most excellent out of an infinite quantity, choosing materials equal in number to the elements of which the world was made, and having a direct relation to them; the elements being the earth and the water, and the air and the fire. For the fine flax is produced from the earth, and the purple from the water, and the hyacinth colour is compared to the air (for, by nature, it is black 2.89. Therefore the tabernacle was built in the manner that has been here described, like a holy temple. And all around it a sacred precinct extended a hundred cubits in length and fifty cubits in width, having pillars all placed at an equal distance of five cubits from one another, so that there were in all sixty pillars; and they were divided so that forty were placed along the length and twenty along the breadth of the tabernacle, one half on each side. 2.90. And the material of which the pillars were composed was cedar within, and on the surface without silver; and the pedestals of all of them were made of brass, and the height was equal to five cubits. For it seemed to the architect to be proper to make the height of what was called the hall equal to one half of the entire length, that so the tabernacle might appear to be elevated to double its real height. And there were thin curtains fitted to the pillars along their entire length and breadth, resembling so many sails, in order that no one might be able to enter in who was not pure. 2.91. And the situation was as follows. In the middle was placed a tent, being in length thirty cubits and in width ten cubits, including the depth of the pillars. And it was distant from the centre space by three intervals of equal distance, two being at the sides and one along the back chamber. And the interval between was by measurement twenty cubits. But along the vestibule, as was natural, by reason of the number of those who entered, the distance between them was increased and extended to fifty cubits and more; for in this way the hundred pillars of the hall were intended to be made up, twenty being along the chamber behind, and those which the tent contained, thirty in number, being included in the same calculation with the fifty at the entrances; 2.92. for the outer vestibule of the tabernacle was placed as a sort of boundary in the middle of the two fifties, the one, I mean, towards the east where the entrance was, and the other being on the west, in which direction the length of the tabernacle and the surrounding wall behind was. 2.93. Moreover, another outer vestibule, of great size and exceeding beauty, was made at the beginning of the entrance into the hall, by means of four pillars, along which was stretched the embroidered curtain in the same manner as the inner curtains were stretched along the tabernacle, and wrought also of similar materials; 2.94. and with this there were also many sacred vessels made, an ark, and a candlestick, and a table, and an altar of incense, and an altar of sacrifice. Now, the altar of sacrifice was placed in the open air, right opposite to the entrances of the tabernacle, being distant from it just so far as was necessary to give the ministering officers room to perform the sacrifices that were offered up every day. 2.95. But the ark was in the innermost shrine, in the inaccessible holy of holies, behind curtains; being gilded in a most costly and magnificent manner within and without, the covering of which was like to that which is called in the sacred scriptures the mercy-seat. 2.127. And this logeum is described as double with great correctness; for reason is double, both in the universe and also in the nature of mankind, in the universe there is that reason which is conversant about incorporeal species which are like patterns as it were, from which that world which is perceptible only by the intellect was made, and also that which is concerned with the visible objects of sight, which are copies and imitations of those species above mentioned, of which the world which is perceptible by the outward senses was made. Again, in man there is one reason which is kept back, and another which finds vent in utterance: and the one is, as it were a spring, and the other (that which is uttered 2.263. He gave a second instance of his prophetical inspiration not long afterwards in the oracle which he delivered about the sacred seventh day. For though it had had a natural precedence over all other days, not only from the time that the world was created, but even before the origination of the heaven and all the objects perceptible to the outward senses, men still knew it not, perhaps because, by reason of the continued and uninterrupted destructions which had taken place by water and fire, succeeding generations had not been able to receive from former ones any traditions of the arrangement and order which had been established in the connection of preceding times, which, as it was not known, Moses, now being inspired, declared to his people in an oracle which was borne testimony to by a visible sign from heaven.
37. Philo of Alexandria, On Dreams, 1.34, 1.169 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 140, 164
1.34. For among created things, the heaven is holy in the world, in accordance with which body, the imperishable and indestructible natures revolve; and in man the mind is holy, being a sort of fragment of the Deity, and especially according to the statement of Moses, who says, "God breathed into his face the breath of life, and man became a living Soul." 1.169. Since then there are thus three different manners by which wisdom exists among men, it happens that the two extremes are the most nearly and frequently united. For the virtue which is acquired by practice, is the offspring of that which is derived from learning. But that which is implanted by nature is indeed akin to the others, for it is set below them, as the root for them all. But it has obtained its prize without any rivalry or difficulty.
38. Philo of Alexandria, Allegorical Interpretation, 1.43, 2.4-2.5, 2.76-2.81, 3.96, 3.159, 3.161 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 83, 131, 144, 161, 168, 170, 179, 213, 266
39. Philo of Alexandria, On The Creation of The World, 134-135, 139, 24-25, 67, 66 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 161
66. And it was on this account that of all living creatures God created fishes first, inasmuch as they partake of corporeal substance in a greater degree than they partake of soul, being in a manner animals and not animals, moving soulless things, having a sort of semblance of soul diffused through them for no object beyond that of keeping their bodies live (just as they say that salt preserves meat), in order that they may not easily be destroyed. And after the fishes, he created winged and terrestrial animals: for these are endowed with a higher degree of sensation, and from their formation show that the properties of their animating principle are of a higher order. But after all the rest, then, as has been said before, he created man, to whom he gave that admirable endowment of mind--the soul, if I may so call it, of the soul, as being like the pupil to the eye; for those who most accurately investigate the natures of things affirm, that it is the pupil which is the eye of the eye. XXII.
40. Philo of Alexandria, On The Life of Abraham, 120-122, 1 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 195
1. The sacred laws having been written in five books, the first is called and inscribed Genesis, deriving its title from the creation (genesis) of the world, which it contains at the beginning; although there are ten thousand other matters also introduced which refer to peace and to war, or to fertility and barrenness, or to hunger and plenty, or to the terrible destructions which have taken place on earth by the agency of fire and water; or, on the contrary, to the birth and rapid propagation of animals and plants in accordance with the admirable arrangement of the atmosphere, and the seasons of the year, and of men, some of whom lived in accordance with virtue, while others were associated with wickedness.
41. Philo of Alexandria, On The Special Laws, 1.81 (1st cent. BCE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 266
1.81. For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made.
42. New Testament, 1 Peter, 5.8 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 110
5.8. Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν· 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour.
43. New Testament, 1 Thessalonians, 5.23 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 164
5.23. Αὐτὸς δὲ ὁ θεὸς τῆς εἰρήνης ἁγιάσαι ὑμᾶς ὁλοτελεῖς, καὶ ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα ἀμέμπτως ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τηρηθείη. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
44. Philo of Byblos, Fragments, 4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 67
45. New Testament, 1 John, 1.1, 1.2, 1.3, 1.5-2.17, 2.18, 2.19, 2.22, 2.23, 2.27, 2.28-3.24, 2.29, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 5.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262, 268
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. 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.
46. Pliny The Elder, Natural History, 10.70 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 91
47. Josephus Flavius, Against Apion, 1 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 197
48. Josephus Flavius, Jewish Antiquities, 1.34, 1.68-1.74 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 164, 192, 193, 199
1.34. 2. Moreover, Moses, after the seventh day was over begins to talk philosophically; and concerning the formation of man, says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul. This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin and true earth. 1.68. He had indeed many other children, but Seth in particular. As for the rest, it would be tedious to name them; I will therefore only endeavor to give an account of those that proceeded from Seth. Now this Seth, when he was brought up, and came to those years in which he could discern what was good, became a virtuous man; and as he was himself of an excellent character, so did he leave children behind him who imitated his virtues. 1.69. All these proved to be of good dispositions. They also inhabited the same country without dissensions, and in a happy condition, without any misfortunes falling upon them, till they died. They also were the inventors of that peculiar sort of wisdom which is concerned with the heavenly bodies, and their order. 1.70. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both, 1.71. that in case the pillar of brick should be destroyed by the flood, the pillar of stone might remain, and exhibit those discoveries to mankind; and also inform them that there was another pillar of brick erected by them. Now this remains in the land of Siriad to this day. 1.72. 1. Now this posterity of Seth continued to esteem God as the Lord of the universe, and to have an entire regard to virtue, for seven generations; but in process of time they were perverted, and forsook the practices of their forefathers; and did neither pay those honors to God which were appointed them, nor had they any concern to do justice towards men. But for what degree of zeal they had formerly shown for virtue, they now showed by their actions a double degree of wickedness, whereby they made God to be their enemy. 1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.74. But Noah was very uneasy at what they did; and being displeased at their conduct, persuaded them to change their dispositions and their acts for the better: but seeing they did not yield to him, but were slaves to their wicked pleasures, he was afraid they would kill him, together with his wife and children, and those they had married; so he departed out of that land.
49. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179
50. Anon., The Life of Adam And Eve, 12, 13, 14, 15, 16, 17, 36, 47, 50.1-51.3 (1st cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 24, 165, 177
51. New Testament, 1 Corinthians, 1, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.17-2.8, 1.18, 1.21, 1.23, 1.24, 1.30, 2, 2.1, 2.4, 2.6, 2.6-3.4, 2.7, 2.8, 3, 3.4, 3.18, 3.22, 4, 4.6, 4.10, 8, 8.1, 8.4, 8.5, 8.6, 8.7, 8.9, 12, 12.3, 13, 14, 15, 15.8, 15.9, 15.20, 15.21, 15.22, 15.23, 15.27, 15.28, 15.42, 15.43, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49, 15.50 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
1.4. Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ, 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus;
52. Apollodorus, Bibliotheca, 1.9.11 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 91
1.9.11. Κρηθεὺς δὲ κτίσας Ἰωλκὸν γαμεῖ Τυρὼ τὴν Σαλμωνέως, ἐξ ἧς αὐτῷ γίνονται παῖδες Αἴσων Ἀμυθάων Φέρης. Ἀμυθάων μὲν οὖν οἰκῶν Πύλον 1 -- Εἰδομένην γαμεῖ τὴν Φέρητος, καὶ γίνονται παῖδες αὐτῷ Βίας καὶ Μελάμπους, ὃς ἐπὶ τῶν χωρίων διατελῶν, οὔσης πρὸ τῆς οἰκήσεως αὐτοῦ δρυὸς ἐν ᾗ φωλεὸς ὄφεων ὑπῆρχεν, ἀποκτεινάντων τῶν θεραπόντων τοὺς ὄφεις τὰ μὲν ἑρπετὰ ξύλα συμφορήσας ἔκαυσε, τοὺς δὲ τῶν ὄφεων νεοσσοὺς ἔθρεψεν. οἱ δὲ γενόμενοι τέλειοι παραστάντες 2 -- αὐτῷ κοιμωμένῳ τῶν ὤμων ἐξ ἑκατέρου τὰς ἀκοὰς ταῖς γλώσσαις ἐξεκάθαιρον. ὁ δὲ ἀναστὰς καὶ γενόμενος περιδεὴς τῶν ὑπερπετομένων ὀρνέων τὰς φωνὰς συνίει, καὶ παρʼ ἐκείνων μανθάνων προύλεγε τοῖς ἀνθρώποις τὰ μέλλοντα. προσέλαβε δὲ καὶ τὴν διὰ τῶν ἱερῶν μαντικήν, περὶ δὲ τὸν Ἀλφειὸν συντυχὼν Ἀπόλλωνι τὸ λοιπὸν ἄριστος ἦν μάντις.
53. New Testament, 2 John, 7, 9, 12 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262
54. New Testament, Mark, 1.10-1.11, 1.16-1.20, 3.16-3.17, 4.22, 5.37, 9.2, 10.35-10.41, 13.3, 13.24-13.27, 15.21, 16.17-16.18 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 143, 179, 185, 221, 222, 237, 264, 273, 274
1.10. καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11. καὶ φωνὴ [ἐγένετο] ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 1.16. Καὶ παράγων παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν Σίμωνα καὶ Ἀνδρέαν τὸν ἀδελφὸν Σίμωνος ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ, ἦσαν γὰρ ἁλεεῖς· 1.17. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς γενέσθαι ἁλεεῖς ἀνθρώπων. 1.18. καὶ εὐθὺς ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. 1.19. Καὶ προβὰς ὀλίγον εἶδεν Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα, 1.20. καὶ εὐθὺς ἐκάλεσεν αὐτούς. καὶ ἀφέντες τὸν πατέρα αὐτῶν Ζεβεδαῖον ἐν τῷ πλοίῳ μετὰ τῶν μισθωτῶν ἀπῆλθον ὀπίσω αὐτοῦ. 3.16. καὶ ἐποίησεν τοὺς δώδεκα ?̔καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνιʼ Πέτρον, 3.17. καὶ Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν τοῦ Ἰακώβου ?̔καὶ ἐπέθηκεν αὐτοῖς ὄνομα Βοανηργές, ὅ ἐστιν Υἱοὶ Βροντῆς̓, 4.22. οὐ γὰρ ἔστιν κρυπτὸν ἐὰν μὴ ἵνα φανερωθῇ, οὐδὲ ἐγένετο ἀπόκρυφον ἀλλʼ ἵνα ἔλθῃ εἰς φανερόν. 5.37. καὶ οὐκ ἀφῆκεν οὐδένα μετʼ αὐτοῦ συνακολουθῆσαι εἰ μὴ τὸν Πέτρον καὶ Ἰάκωβον καὶ Ἰωάνην τὸν ἀδελφὸν Ἰακώβου. 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, 10.35. Καὶ προσπορεύονται αὐτῷ Ἰάκωβος καὶ Ἰωάνης οἱ [δύο] υἱοὶ Ζεβεδαίου λέγοντες αὐτῷ Διδάσκαλε, θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε ποιήσῃς ἡμῖν. 10.36. ὁ δὲ εἶπεν αὐτοῖς Τί θέλετε ποιήσω ὑμῖν; 10.37. οἱ δὲ εἶπαν αὐτῷ Δὸς ἡμῖν ἵνα εἷς σου ἐκ δεξιῶν καὶ εἷς ἐξ ἀριστερῶν καθίσωμεν ἐν τῇ δόξῃ σου. 10.38. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Οὐκ οἴδατε τί αἰτεῖσθε· δύνασθε πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω, ἢ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; 10.39. οἱ δὲ εἶπαν αὐτῷ Δυνάμεθα. ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Τὸ ποτήριον ὃ ἐγὼ πίνω πίεσθε καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθήσεσθε, 10.40. τὸ δὲ καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλʼ οἷς ἡτοίμασται. 10.41. καὶ ἀκούσαντες οἱ δέκα ἤρξαντο ἀγανακτεῖν περὶ Ἰακώβου καὶ Ἰωάνου. 13.3. Καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ ἐπηρώτα αὐτὸν κατʼ ἰδίαν Πέτρος καὶ Ἰάκωβος καὶ Ἰωάνης καὶ Ἀνδρέας 13.24. Ἀλλὰ ἐν ἐκείναις ταῖς ἡμέραις μετὰ τὴν θλίψιν ἐκείνην ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, 13.25. καὶ οἱ ἀστέρες ἔσονται ἐκ τοῦ οὐρανοῦ πίπτοντες, καὶ αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται. 13.26. καὶ τότε ὄψονται τὸν υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν νεφέλαις μετὰ δυνάμεως πολλῆς καὶ δόξης· 13.27. καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς [αὐτοῦ] ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ. 15.21. καὶ ἀγγαρεύουσιν παράγοντά τινα Σίμωνα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ, τὸν πατέρα Ἀλεξάνδρου καὶ Ῥούφου, ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. 16.17. σημεῖα δὲ τοῖς πιστεύσασιν ἀκολουθήσει ταῦτα, ἐν τῶ ὀνόματί μου δαιμόνια ἐκβαλοῦσιν, γλώσσαις λαλήσουσιν, 16.18. [καὶ ἐν ταῖς χερσὶν] ὄφεις ἀροῦσιν κἂν θανάσιμόν τι πίωσιν οὐ μὴ αὐτοὺς βλάψῃ, ἐπὶ ἀρρώστους χεῖρας ἐπιθήσουσιν καὶ καλῶς ἕξουσιν. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased." 1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men." 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 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. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask." 10.36. He said to them, "What do you want me to do for you?" 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory." 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with?" 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared." 10.41. When the ten heard it, they began to be indigt towards James and John. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately, 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light, 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 16.17. These signs will accompany those who believe: in my name they will cast out demons; they will speak with new languages; 16.18. they will take up serpents; and if they drink any deadly thing, it will in no way hurt them; they will lay hands on the sick, and they will recover."
55. New Testament, Romans, 5.12-5.21, 6.1-6.14, 8.3, 8.9-8.11, 9.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 161, 162, 177, 179, 247
5.12. Διὰ τοῦτο ὥσπερ διʼ ἑνὸς ἀνθρώπου ἡ ἁμαρτία εἰς τὸν κόσμον εἰσῆλθεν καὶ διὰ τῆς ἁμαρτίας ὁ θάνατος, καὶ οὕτως εἰς πάντας ἀνθρώπους ὁ θάνατος διῆλθεν ἐφʼ ᾧ πάντες ἥμαρτον-. 5.13. ἄχρι γὰρ νόμου ἁμαρτία ἦν ἐν κόσμῳ, ἁμαρτία δὲ οὐκ ἐλλογᾶται μὴ ὄντος νόμου, 5.14. ἀλλὰ ἐβασίλευσεν ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωυσέως καὶ ἐπὶ τοὺς μὴ ἁμαρτήσαντας ἐπὶ τῷ ὁμοιώματι τῆς παραβάσεως Ἀδάμ, ὅς ἐστιν τύπος τοῦ μέλλοντος. 5.15. Ἀλλʼ οὐχ ὡς τὸ παράπτωμα, οὕτως [καὶ] τὸ χάρισμα· εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι οἱ πολλοὶ ἀπέθανον, πολλῷ μᾶλλον ἡ χάρις τοῦ θεοῦ καὶ ἡ δωρεὰ ἐν χάριτι τῇ τοῦ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ εἰς τοὺς πολλοὺς ἐπερίσσευσεν. καὶ οὐχ ὡς διʼ ἑνὸς ἁμαρτήσαντος τὸ δώρημα· 5.16. τὸ μὲν γὰρ κρίμα ἐξ ἑνὸς εἰς κατάκριμα, τὸ δὲ χάρισμα ἐκ πολλῶν παραπτωμάτων εἰς δικαίωμα. 5.17. εἰ γὰρ τῷ τοῦ ἑνὸς παραπτώματι ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός, πολλῷ μᾶλλον οἱ τὴν περισσείαν τῆς χάριτος καὶ [τῆς δωρεᾶς] τῆς δικαιοσύνης λαμβάνοντες ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ. 5.18. Ἄρα οὖν ὡς διʼ ἑνὸς παραπτώματος εἰς πάντας ἀνθρώπους εἰς κατάκριμα, οὕτως καὶ διʼ ἑνὸς δικαιώματος εἰς πάντας ἀνθρώπους εἰς δικαίωσιν ζωῆς· 5.19. ὥσπερ γὰρ διὰ τῆς παρακοῆς τοῦ ἑνὸς ἀνθρώπου ἁμαρτωλοὶ κατεστάθησαν οἱ πολλοί, οὕτως καὶ διὰ τῆς ὑπακοῆς τοῦ ἑνὸς δίκαιοι κατασταθήσονται οἱ πολλοί. 5.20. νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις, 5.21. ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. 6.1. Τί οὖν ἐροῦμεν; ἐπιμένωμεν τῇ ἁμαρτίᾳ, ἵνα ἡ χάρις πλεονάσῃ; 6.2. μὴ γένοιτο· οἵτινες ἀπεθάνομεν τῇ ἁμαρτίᾳ, πῶς ἔτι ζήσομεν ἐν αὐτῇ; 6.3. ἢ ἀγνοεῖτε ὅτι ὅσοι ἐβαπτίσθημεν εἰς Χριστὸν [Ἰησοῦν] εἰς τὸν θάνατον αὐτοῦ ἐβαπτίσθημεν; 6.4. συνετάφημεν οὖν αὐτῷ διὰ τοῦ βαπτίσματος εἰς τὸν θάνατον, ἵνα ὥσπερ ἠγέρθη Χριστὸς ἐκ νεκρῶν διὰ τῆς δόξης τοῦ πατρός, οὕτως καὶ ἡμεῖς ἐν καινότητι ζωῆς περιπατήσωμεν. 6.5. εἰ γὰρ σύμφυτοι γεγόναμεν τῷ ὁμοιώματι τοῦ θανάτου αὐτοῦ, ἀλλὰ καὶ τῆς ἀναστάσεως ἐσόμεθα· 6.6. τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳ, 6.7. ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας. 6.8. εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συνζήσομεν αὐτῷ· 6.9. εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει· 6.10. ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ· 6.11. ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ. 6.12. Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦ, 6.13. μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ· 6.14. ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν. 8.3. τὸ γὰρ ἀδύνατον τοῦ νόμου, ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, 8.9. Ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι. εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ. 8.10. εἰ δὲ Χριστὸς ἐν ὑμῖν, τὸ μὲν σῶμα νεκρὸν διὰ ἁμαρτίαν, τὸ δὲ πνεῦμα ζωὴ διὰ δικαιοσύνην. 8.11. εἰ δὲ τὸ πνεῦμα τοῦ ἐγείραντος τὸν Ἰησοῦν ἐκ νεκρῶν οἰκεῖ ἐν ὑμῖν, ὁ ἐγείρας ἐκ νεκρῶν Χριστὸν Ἰησοῦν ζωοποιήσει [καὶ] τὰ θνητὰ σώματα ὑμῶν διὰ τοῦ ἐνοικοῦντος αὐτοῦ πνεύματος ἐν ὑμῖν. 9.5. ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ χριστὸς τὸ κατὰ σάρκα, ὁ ὢν ἐπὶ πάντων, θεὸς εὐλογητὸς εἰς τοὺς αἰῶνας· ἀμήν. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen.
56. New Testament, Matthew, 3.16-3.17, 4.21, 5.14, 7.21, 8.12, 9.15, 10.16-10.17, 12.50, 13.45, 16.26, 17.1, 22.13, 23.9, 25.30, 27.32, 28.19 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism •sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 89, 91, 92, 93, 178, 179, 212, 220, 237, 258, 264, 266, 273, 274; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 195
3.16. βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17. καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα. 4.21. Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάνην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς. 5.14. ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου. οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη· 7.21. Οὐ πᾶς ὁ λέγων μοι Κύριε κύριε εἰσελεύσεται εἰς τὴν βασιλείαν τῶν οὐρανῶν, ἀλλʼ ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. 8.12. οἱ δὲ υἱοὶ τῆς βασιλείας ἐκβληθήσονται εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 9.15. καὶ εἶπεν αὐτοῖς ὁ Ἰησοῦς Μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν ἐφʼ ὅσον μετʼ αὐτῶν ἐστὶν ὁ νυμφίος; ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπʼ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν. 10.16. Ἰδοὺ ἐγὼ ἀποστέλλω ὑμᾶς ὡς πρόβατα ἐν μέσῳ λύκων· γίνεσθε οὖν φρόνιμοι ὡς οἱ ὄφεις καὶ ἀκέραιοι ὡς αἱ περιστεραί. 10.17. προσέχετε δὲ ἀπὸ τῶν ἀνθρώπων· παραδώσουσιν γὰρ ὑμᾶς εἰς συνέδρια, καὶ ἐν ταῖς συναγωγαῖς αὐτῶν μαστιγώσουσιν ὑμᾶς· 12.50. ὅστις γὰρ ἂν ποιήσῃ τὸ θέλημα τοῦ πατρός μου τοῦ ἐν οὐρανοῖς, αὐτός μου ἀδελφὸς καὶ ἀδελφὴ καὶ μήτηρ ἐστίν. 13.45. Πάλιν ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἐμπόρῳ ζητοῦντι καλοὺς μαργαρίτας· 16.26. τί γὰρ ὠφεληθήσεται ἄνθρωπος ἐὰν τὸν κόσμον ὅλον κερδήσῃ τὴν δὲ ψυχὴν αὐτοῦ ζημιωθῇ; ἢ τί δώσει ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ; 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. 22.13. τότε ὁ βασιλεὺς εἶπεν τοῖς διακόνοις Δήσαντες αὐτοῦ πόδας καὶ χεῖρας ἐκβάλετε αὐτὸν εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 23.9. καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος· 25.30. καὶ τὸν ἀχρεῖον δοῦλον ἐκβάλετε εἰς τὸ σκότος τὸ ἐξώτερον· ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων. 27.32. Ἐξερχόμενοι δὲ εὗρον ἄνθρωπον Κυρηναῖον ὀνόματι Σίμωνα· τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ. 28.19. πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος, 3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased." 4.21. Going on from there, he saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them. 5.14. You are the light of the world. A city located on a hill can't be hidden. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth." 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 10.16. "Behold, I send you out as sheep in the midst of wolves. Therefore be wise as serpents, and harmless as doves. 10.17. But beware of men: for they will deliver you up to councils, and in their synagogues they will scourge you. 12.50. For whoever does the will of my Father who is in heaven, he is my brother, and sister, and mother." 13.45. "Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls, 16.26. For what will it profit a man, if he gains the whole world, and forfeits his life? Or what will a man give in exchange for his life? 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. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 27.32. As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
57. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 25, 29, 84, 85, 162, 218, 231, 269
2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 2.6. ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7. ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8. ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9. διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10. ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11. καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός. 2.5. Have this in your mind, which was also in Christ Jesus, 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God, 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
58. Clement of Rome, 2 Clement, 6.9, 7.6, 8.6 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 243
6.9. εἰ δὲ καὶ οἱ τοιοῦτοι δίκαιοι οὐ δύνανται ταῖς ἑαυτῶν δικαιοσύναις ῥύσασθαι τὰ τέκνα αὐτῶν, ἡμεῖς, ἐὰν μὴ τηρήσωμεν τὸ βάπτισμα ἁγνὸν καὶ ἀμίαντον, Cf. Mt. 22. 11 ff. ποίᾳ πεποιθήσει εἰσελευσόμεθα εἰς τὸ βασίλειον τοῦ θεοῦ; ἣ τίς ἡμῶν παράκλητος ἔσται, ἐὰν μὴ εὑρεθῶμεν ἔργα ἔχοντες ὅσια καὶ δίκαια; 7.6. τῶν γὰρ μὴ τηρησάντων, Is. 86, 24; cf. Mk. 9, 44, 46, 48 φησίν, τὴν σφραγῖδα ὁ σκώληξ αὐτῶν οὐ τελευτήσει καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὅρασιν πάσῃ σαρκί. 8.6. ἆρα οὖν τοῦτο λέγει: τηρήσατε τὴν σάρκα ἁγνὴν καὶ τὴν σφραγῖδα ἄσπιλον, ἵνα τὴν αἰώνιον ζωὴν ἀπολάβωμεν.
59. New Testament, Hebrews, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 131
5.12. καὶ γὰρ ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν χρείαν ἔχετε τοῦ διδάσκειν ὑμᾶς τινὰ τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ θεοῦ, καὶ γεγόνατε χρείαν ἔχοντες γάλακτος, οὐ στερεᾶς τροφῆς. 5.13. πᾶς γὰρ ὁ μετέχων γάλακτος ἄπειρος λόγου δικαιοσύνης, νήπιος γάρ ἐστιν· 5.14. τελείων δέ ἐστιν ἡ στερεὰ τροφή, τῶν διὰ τὴν ἕξιν τὰ αἰσθητήρια γεγυμνασμένα ἐχόντων πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
60. New Testament, Galatians, 1.8, 1.11-1.17, 2.9, 2.20, 4.4 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 129, 161, 162, 179, 186, 197, 273
1.8. ἀλλὰ καὶ ἐὰν ἡμεῖς ἢ ἄγγελος ἐξ οὐρανοῦ εὐαγγελίσηται [ὑμῖν] παρʼ ὃ εὐηγγελισάμεθα ὑμῖν, ἀνάθεμα ἔστω. 1.11. γνωρίζω γὰρ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον τὸ εὐαγγελισθὲν ὑπʼ ἐμοῦ ὅτι οὐκ ἔστιν κατὰ ἄνθρωπον· 1.12. οὐδὲ γὰρ ἐγὼ παρὰ ἀνθρώπου παρέλαβον αὐτό, οὔτε ἐδιδάχθην, ἀλλὰ διʼ ἀποκαλύψεως Ἰησοῦ Χριστοῦ. 1.13. Ἠκούσατε γὰρ τὴν ἐμὴν ἀναστροφήν ποτε ἐν τῷ Ἰουδαϊσμῷ, ὅτι καθʼ ὑπερβολὴν ἐδίωκον τὴν ἐκκλησίαν τοῦ θεοῦ καὶ ἐπόρθουν αὐτήν, 1.14. καὶ προέκοπτον ἐν τῷ Ἰουδαϊσμῷ ὑπὲρ πολλοὺς συνηλικιώτας ἐν τῷ γένει μου, περισσοτέρως ζηλωτὴς ὑπάρχων τῶν πατρικῶν μου παραδόσεων. 1.15. Ὅτε δὲ εὐδόκησεν [ὁ θεὸς] ὁ ἀφορίσας μεἐκ κοιλίας μητρός μουκαὶκαλέσαςδιὰ τῆς χάριτος αὐτοῦ 1.16. ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοὶ ἵνα εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσιν, εὐθέως οὐ προσανεθέμην σαρκὶ καὶ αἵματι, 1.17. οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν. 2.9. καὶ γνόντες τὴν χάριν τὴν δοθεῖσάν μοι, Ἰάκωβος καὶ Κηφᾶς καὶ Ἰωάνης, οἱ δοκοῦντες στύλοι εἶναι, δεξιὰς ἔδωκαν ἐμοὶ καὶ Βαρνάβᾳ κοινωνίας, ἵνα ἡμεῖς εἰς τὰ ἔθνη, αὐτοὶ δὲ εἰς τὴν περιτομήν· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 4.4. ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace, 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood, 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law,
61. New Testament, Luke, 3.16, 3.22-3.38, 5.10, 8.51, 9.28, 10.18-10.19, 12.8-12.10, 16.1-16.13, 22.8, 23.26, 24.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 24, 89, 90, 92, 93, 176, 179, 185, 193, 221, 237, 251, 264, 273, 274
3.16. ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί· 3.22. καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα. 3.23. Καὶ αὐτὸς ἦν Ἰησοῦς ἀρχόμενος ὡσεὶ ἐτῶν τριάκοντα, ὢν υἱός, ὡς ἐνομίζετο, Ἰωσήφ τοῦ Ἡλεί 3.24. τοῦ Ματθάτ τοῦ Λευεί τοῦ Μελχεί τοῦ Ἰανναί τοῦ Ἰωσήφ 3.25. τοῦ Ματταθίου τοῦ Ἀμώς τοῦ Ναούμ τοῦ Ἐσλεί τοῦ Ναγγαί 3.26. τοῦ Μαάθ τοῦ Ματταθίου τοῦ Σεμεείν τοῦ Ἰωσήχ τοῦ Ἰωδά 3.27. τοῦ Ἰωανάν τοῦ Ῥησά τοῦ Ζοροβάβελ τοῦ Σαλαθιήλ τοῦ Νηρεί 3.28. τοῦ Μελχεί τοῦ Ἀδδεί τοῦ Κωσάμ τοῦ Ἐλμαδάμ τοῦ Ἤρ 3.29. τοῦ Ἰησοῦ τοῦ Ἐλιέζερ τοῦ Ἰωρείμ τοῦ Μαθθάτ τοῦ Λευεί 3.30. τοῦ Συμεών τοῦ Ἰούδα τοῦ Ἰωσήφ τοῦ Ἰωνάμ τοῦ Ἐλιακείμ 3.31. τοῦ Μελεά τοῦ Μεννά τοῦ Ματταθά τοῦ Ναθάμ τοῦ Δαυείδ 3.32. τοῦ Ἰεσσαί τοῦ Ἰωβήλ τοῦ Βοός τοῦ Σαλά τοῦ Ναασσών 3.33. τοῦ Ἀδμείν τοῦ Ἀρνεί τοῦ Ἑσρών τοῦ Φαρές τοῦ Ἰούδα 3.34. τοῦ Ἰακώβ τοῦ Ἰσαάκ τοῦ Ἀβραάμ τοῦ Θαρά τοῦ Ναχώρ 3.35. τοῦ Σερούχ τοῦ Ῥαγαύ τοῦ Φάλεκ τοῦ Ἔβερ τοῦ Σαλά 3.36. τοῦ Καινάμ τοῦ Ἀρφαξάδ τοῦ Σήμ τοῦ Νῶε τοῦ Λάμεχ 3.37. τοῦ Μαθουσαλά τοῦ Ἑνώχ τοῦ Ἰάρετ τοῦ Μαλελεήλ τοῦ Καινάμ 3.38. τοῦ Ἐνώς τοῦ Σήθ τοῦ Ἀδάμ τοῦ θεοῦ. 5.10. ὁμοίως δὲ καὶ Ἰάκωβον καὶ Ἰωάνην υἱοὺς Ζεβεδαίου, οἳ ἦσαν κοινωνοὶ τῷ Σίμωνι. καὶ εἶπεν πρὸς τὸν Σίμωνα Ἰησοῦς Μὴ φοβοῦ· ἀπὸ τοῦ νῦν ἀνθρώπους ἔσῃ ζωγρῶν. 8.51. ἐλθὼν δὲ εἰς τὴν οἰκίαν οὐκ ἀφῆκεν εἰσελθεῖν τινὰ σὺν αὐτῷ εἰ μὴ Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον καὶ τὸν πατέρα τῆς παιδὸς καὶ τὴν μητέρα. 9.28. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους ὡσεὶ ἡμέραι ὀκτὼ παραλαβὼν Πέτρον καὶ Ἰωάνην καὶ Ἰάκωβον ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. 10.18. εἶπεν δὲ αὐτοῖς Ἐθεώρουν τὸν Σατανᾶν ὡς ἀστραπὴν ἐκ τοῦ οὐρανοῦ πεσόντα. 10.19. ἰδοὺ δέδωκα ὑμῖν τὴν ἐξουσίαν τοῦ πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδικήσει. 12.8. Λέγω δὲ ὑμῖν, πᾶς ὃς ἂν ὁμολογήσει ἐν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ὁμολογήσει ἐν αὐτῷ ἔμπροσθεν τῶν ἀγγέλων τοῦ θεοῦ· 12.9. ὁ δὲ ἀρνησάμενός με ἐνώπιον τῶν ἀνθρώπων ἀπαρνηθήσεται ἐνώπιον τῶν ἀγγέλων τοῦ θεοῦ. 12.10. Καὶ πᾶς ὃς ἐρεῖ λόγον εἰς τὸν υἱὸν τοῦ ἀνθρώπου, ἀφεθήσεται αὐτῷ· τῷ δὲ εἰς τὸ ἅγιον πνεῦμα βλασφημήσαντι οὐκ ἀφεθήσεται. 16.1. Ἔλεγεν δὲ καὶ πρὸς τοὺς μαθητὰς Ἄνθρωπός τις ἦν πλούσιος ὃς εἶχεν οἰκονόμον, καὶ οὗτος διεβλήθη αὐτῷ ὡς διασκορπίζων τὰ ὑπάρχοντα αὐτοῦ. 16.2. καὶ φωνήσας αὐτὸν εἶπεν αὐτῷ Τί τοῦτο ἀκούω περὶ σοῦ; ἀπόδος τὸν λόγον τῆς οἰκονομίας σου, οὐ γὰρ δύνῃ ἔτι οἰκονομεῖν. 16.3. εἶπεν δὲ ἐν ἑαυτῷ ὁ οἰκονόμος Τί ποιήσω ὅτι ὁ κύριός μου ἀφαιρεῖται τὴν οἰκονομίαν ἀπʼ ἐμοῦ; σκάπτειν οὐκ ἰσχύω, ἐπαιτεῖν αἰσχύνομαι· 16.4. ἔγνων τί ποιήσω, ἵνα ὅταν μετασταθῶ ἐκ τῆς οἰκονομίας δέξωνταί με εἰς τοὺς οἴκους ἑαυτῶν. 16.5. καὶ προσκαλεσάμενος ἕνα ἕκαστον τῶν χρεοφιλετῶν τοῦ κυρίου ἑαυτοῦ ἔλεγεν τῷ πρώτῳ Πόσον ὀφείλεις τῷ κυρίῳ μου; 16.6. ὁ δὲ εἶπεν Ἑκατὸν βάτους ἐλαίου· ὁ δὲ εἶπεν αὐτῷ Δέξαι σου τὰ γράμματα καὶ καθίσας ταχέως γράψον πεντήκοντα. 16.7. ἔπειτα ἑτέρῳ εἶπεν Σὺ δὲ πόσον ὀφείλεις; ὁ δὲ εἶπεν Ἑκατὸν κόρους σίτου· λέγει αὐτῷ Δέξαι σου τὰ γράμματα καὶ γράψον ὀγδοήκοντα. 16.8. καὶ ἐπῄνεσεν ὁ κύριος τὸν οἰκονόμον τῆς ἀδικίας ὅτι φρονίμως ἐποίησεν· ὅτι οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτὸς εἰς τὴν γενεὰν τὴν ἑαυτῶν εἰσίν. 16.9. Καὶ ἐγὼ ὑμῖν λέγω, ἑαυτοῖς ποιήσατε φίλους ἐκ τοῦ μαμωνᾶ τῆς ἀδικίας, ἵνα ὅταν ἐκλίπῃ δέξωνται ὑμᾶς εἰς τὰς αἰωνίους σκηνάς. 16.10. ὁ πιστὸς ἐν ἐλαχίστῳ καὶ ἐν πολλῷ πιστός ἐστιν, καὶ ὁ ἐν ἐλαχίστῳ ἄδικος καὶ ἐν πολλῷ ἄδικός ἐστιν. 16.11. εἰ οὖν ἐν τῷ ἀδίκῳ μαμωνᾷ πιστοὶ οὐκ ἐγένεσθε, τὸ ἀληθινὸν τίς ὑμῖν πιστεύσει; 16.12. καὶ εἰ ἐν τῷ ἀλλοτρίῳ πιστοὶ οὐκ ἐγένεσθε, τὸ ἡμέτερον τίς δώσει ὑμῖν; 16.13. Οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν· ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει. οὐ δύνασθε θεῷ δουλεύειν καὶ μαμωνᾷ. 22.8. καὶ ἀπέστειλεν Πέτρον καὶ Ἰωάνην εἰπών Πορευθέντες ἑτοιμάσατε ἡμῖν τὸ πάσχα ἵνα φάγωμεν. 23.26. Καὶ ὡς ἀπήγαγον αὐτόν, ἐπιλαβόμενοι Σίμωνά τινα Κυρηναῖον ἐρχόμενον ἀπʼ ἀγροῦ ἐπέθηκαν αὐτῷ τὸν σταυρὸν φέρειν ὄπισθεν τοῦ Ἰησοῦ. 24.7. λέγων τὸν υἱὸν τοῦ ἀνθρώπου ὅτι δεῖ παραδοθῆναι εἰς χεῖρας ἀνθρώπων ἁμαρτωλῶν καὶ σταυρωθῆναι καὶ τῇ τρίτῃ ἡμέρᾳ ἀναστῆναι. 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire, 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased." 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli, 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph, 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai, 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah, 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri, 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er, 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi, 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim, 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David, 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon, 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah, 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor, 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech, 3.37. the son of Methuselah, the son of Enoch, the son of Jared, the son of Mahalaleel, the son of Cai, 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 5.10. and so also were James and John, sons of Zebedee, who were partners with Simon. Jesus said to Simon, "Don't be afraid. From now on you will be catching people alive." 8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 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. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 12.8. "I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.9. but he who denies me in the presence of men will be denied in the presence of the angels of God. 12.10. Everyone who speaks a word against the Son of Man will be forgiven, but those who blaspheme against the Holy Spirit will not be forgiven. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. "The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.4. I know what I will do, so that when I am removed from management, they may receive me into their houses.' 16.5. Calling each one of his lord's debtors to him, he said to the first, 'How much do you owe to my lord?' 16.6. He said, 'A hundred batos of oil.' He said to him, 'Take your bill, and sit down quickly and write fifty.' 16.7. Then said he to another, 'How much do you owe?' He said, 'A hundred cors of wheat.' He said to him, 'Take your bill, and write eighty.' 16.8. "His lord commended the dishonest manager because he had done wisely, for the sons of this world are, in their own generation, wiser than the sons of the light. 16.9. I tell you, make for yourselves friends by means of unrighteous mammon, so that when you fail, they may receive you into the eternal tents. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon." 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat." 23.26. When they led him away, they grabbed one Simon of Cyrene, coming from the country, and laid on him the cross, to carry it after Jesus. 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again?"
62. Anon., 2 Baruch, 29.4 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17
63. New Testament, Colossians, 1.15-1.20, 2.6, 2.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247, 250, 269
1.15. ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16. ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17. καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18. καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν [ἡ] ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19. ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20. καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, [διʼ αὐτοῦ] εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς· 2.6. Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε, 2.12. συνταφέντες αὐτῷ ἐν τῷ βαπτίσματι, ἐν ᾧ καὶ συνηγέρθητε διὰ τῆς πίστεως τῆς ἐνεργείας τοῦ θεοῦ τοῦ ἐγείραντος αὐτὸν ἐκ νεκρῶν· 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 2.6. As therefore you received Christ Jesus, the Lord, walk in him, 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
64. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 109, 247
65. New Testament, Apocalypse, 1.4, 1.20, 2.6, 4.6-4.7, 12.6-12.9, 12.15, 13.2, 13.7, 13.12-13.13, 17.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 24, 25, 66, 67, 69, 74, 86, 109, 111, 116, 117, 234, 240
1.4. ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦ, 1.20. τὸ μυστήριον τῶν ἑπτὰ ἀστέρων οὓς εἶδες ἐπὶ τῆς δεξιᾶς μου, καὶ τὰς ἑπτὰ λυχνίας τὰς χρυσᾶς· οἱ ἑπτὰ ἀστέρες ἄγγελοι τῶν ἑπτὰ ἐκκλησιῶν εἰσίν, καὶ αἱ λυχνίαι αἱἑπτὰ ἑπτὰ ἐκκλησίαι εἰσίν. 2.6. ἀλλὰ τοῦτο ἔχεις ὅτι μισεῖς τὰ ἔργα τῶν Νικολαϊτῶν, ἃ κἀγὼ μισῶ. 4.6. καὶ ἐνώπιον τοῦ θρόνου ὡς θάλασσα ὑαλίνηὁμοία κρυστάλλῳ. καὶ ἐν μέσῳ τοῦ θρόνουκαὶκύκλῳ τοῦ θρόνου τέσσερα ζῷα γέμοντα ὀφθαλμῶνἔμπροσθεν καὶ ὄπισθεν· 4.7. καὶ τὸ ζῷοντὸ πρῶτονὅμοιονλέοντι, καὶ τὸ δεύτερονζῷον ὅμοιονμόσχῳ, καὶ τὸ τρίτονζῷον ἔχωντὸ πρόσωπονὡςἀνθρώπου, καὶ τὸ τέταρτονζῷον ὅμοιονἀετῷπετομένῳ· 12.6. καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. 12.7. Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, 12.8. καὶ οὐκ ἴσχυσεν, οὐδὲ τόπος εὑρέθη αὐτῶν ἔτι ἐν τῷ οὐρανῷ. 12.9. καὶ ἐβλήθη ὁ δράκων ὁ μέγας,ὁ ὄφιςὁ ἀρχαῖος, ὁ καλούμενοςΔιάβολοςκαὶ ὉΣατανᾶς,ὁ πλανῶν τὴν οἰκουμένην ὅλην, — ἐβλήθη εἰς τὴν γῆν, καὶ οἱ ἄγγελοι αὐτοῦ μετʼ αὐτοῦ ἐβλήθησαν. 12.15. καὶ ἔβαλεν ὁ ὄφις ἐκ τοῦ στόματος αὐτοῦ ὀπίσω τῆς γυναικὸς ὕδωρ ὡς ποταμόν, ἵνα αὐτὴν ποταμοφόρητον ποιήσῃ. 13.2. καὶ τὸθηρίονὃ εἶδον ἦνὅμοιον παρδάλει,καὶ οἱ πόδες αὐτοῦὡς ἄρκου,καὶ τὸ στόμα αὐτοῦὡςστόμαλέοντος. καὶ ἔδωκεν αὐτῷ ὁ δράκων τὴν δύναμιν αὐτοῦ καὶ τὸν θρόνον αὐτοῦ καὶ ἐξουσίαν μεγάλην. 13.7. [καὶ ἐδόθη αὐτῷποιῆσαι πόλεμον μετὰ τῶν ἁγίων καὶ νικῆσαι αὐτούς,] καὶ ἐδόθη αὐτῷ ἐξουσία ἐπὶ πᾶσαν φυλὴν καὶ λαὸν καlt*gt γλῶσσαν καὶ ἔθνος. 13.12. καὶ τὴν ἐξουσίαν τοῦ πρώτου θηρίου πᾶσαν ποιεῖ ἐνώπιον αὐτοῦ. καὶ ποιεῖ τὴν γῆν καὶ τοὺς ἐν αὐτῇ κατοικοῦντας ἵνα προσκυνήσουσιν τὸ θηρίον τὸ πρῶτον, οὗ ἐθεραπεύθη ἡ πληγὴ τοῦ θανάτου αὐτοῦ. 13.13. καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. 17.11. καὶ τὸ θηρίον ὃ ἦν καὶ οὐκ ἔστιν. καὶ αὐτὸς ὄγδοός ἐστιν καὶ ἐκ τῶν ἑπτά ἐστιν, καὶ εἰς ἀπώλειαν ὑπάγει. 1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.6. But this you have, that you hate the works of the Nicolaitans, which I also hate. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 12.6. The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. 13.2. The beast which I saw was like a leopard, and his feet were like those of a bear, and his mouth like the mouth of a lion. The dragon gave him his power, his throne, and great authority. 13.7. It was given to him to make war with the saints, and to overcome them. Authority over every tribe, people, language, and nation was given to him. 13.12. He exercises all the authority of the first beast in his presence. He makes the earth and those who dwell in it to worship the first beast, whose fatal wound was healed. 13.13. He performs great signs, even making fire come down out of the sky on the earth in the sight of men. 17.11. The beast that was, and is not, is himself also an eighth, and is of the seven; and he goes to destruction.
66. New Testament, Acts, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 6.5, 7.54, 7.55, 7.56, 7.57, 7.58, 7.59, 7.60, 7.61, 7.62, 7.63, 7.64, 7.65, 7.66, 7.67, 7.68, 7.69, 7.70, 7.71, 7.72, 7.73, 7.74, 7.75, 7.76, 7.77, 7.78, 7.79, 7.80, 7.81, 7.82, 7.83, 8, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 10.47-11.12, 15.24, 18.24, 18.25, 18.26, 18.27, 18.28, 19.11, 19.12, 19.13, 19.14, 19.15, 19.16, 19.17, 19.18, 19.19, 23.11, 28.3, 28.4, 28.5, 28.6 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
3.7. καὶ πιάσας αὐτὸν τῆς δεξιᾶς χειρὸς ἤγειρεν αὐτόν· παραχρῆμα δὲ ἐστερεώθησαν αἱ βάσεις αὐτοῦ καὶ τὰ σφυδρά, 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength.
67. Anon., Epistle of Barnabas, 12.5-12.7 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 213
12.5. Again Moses maketh a type of Jesus, how that He must suffer, and that He Himself whom they shall think to have destroyed shall make alive in an emblem when Israel was falling. For the Lord caused all manner of serpents to bite them, and they died (forasmuch as the transgression was wrought in Eve through the serpent), that He might convince them that by reason of their transgression they should be delivered over to the affliction of death. 12.6. Yea and further though Moses gave the commandment; Ye shall not have a molten or a carved image for your God, yet he himself made one that he might show them a type of Jesus. So Moses maketh a brazen serpent, and setteth it up conspicuously, and summoneth the people by proclamation. 12.7. When therefore they were assembled together they entreated Moses that he should offer up intercession for them that they might be healed. And Moses said unto them; Whensoever, said he, one of you shall be bitten, let him come to the serpent which is placed on the tree, and let him believe and hope that the serpent being himself dead can make alive; and forthwith he shall be saved. And so they did. Here again thou hast in these things also the glory of Jesus, how that in Him and unto Him are all things.
68. New Testament, 2 Corinthians, 1.22, 4.4, 5.16-5.21, 11.4, 11.13, 12.1-12.5 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 117, 129, 157, 161, 179, 197, 243, 249; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
1.22. [ὁ] καὶ σφραγισάμενος ἡμᾶς καὶ δοὺς τὸν ἀρραβῶνα τοῦ πνεύματος ἐν ταῖς καρδίαις ἡμῶν. 4.4. ἐν οἷς ὁ θεὸς τοῦ αἰῶνος τούτου ἐτύφλωσεν τὰ νοήματα τῶν ἀπίστων εἰς τὸ μὴ αὐγάσαι τὸν φωτισμὸν τοῦ εὐαγγελίου τῆς δόξης τοῦ χριστοῦ, ὅς ἐστιν εἰκὼν τοῦ θεοῦ. 5.16. Ὥστε ἡμεῖς ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. 5.17. ὥστε εἴ τις ἐν Χριστῷ, καινὴ κτίσις· τὰ ἀρχαῖα παρῆλθεν, ἰδοὺ γέγονεν καινά· 5.18. τὰ δὲ πάντα ἐκ τοῦ θεοῦ τοῦ καταλλάξάντος ἡμᾶς ἑαυτῷ διὰ Χριστοῦ καὶ δόντος ἡμῖν τὴν διακονίαν τῆς καταλλαγῆς, 5.19. ὡς ὅτι θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαυτῷ, μὴ λογιζόμενος αὐτοῖς τὰ παραπτώματα αὐτῶν, καὶ θέμενος ἐν ἡμῖν τὸν λόγον τῆς καταλλαγῆς. 5.20. Ὑπὲρ Χριστοῦ οὖν πρεσβεύομεν ὡς τοῦ θεοῦ παρακαλοῦντος διʼ ἡμῶν· δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ θεῷ. 5.21. τὸν μὴ γνόντα ἁμαρτίαν ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν, ἵνα ἡμεῖς γενώμεθα δικαιοσύνη θεοῦ ἐν αὐτῷ. 11.4. εἰ μὲν γὰρ ὁ ἐρχόμενος ἄλλον Ἰησοῦν κηρύσσει ὃν οὐκ ἐκηρύξαμεν, ἢ πνεῦμα ἕτερον λαμβάνετε ὃ οὐκ ἐλάβετε, ἢ εὐαγγέλιον ἕτερον ὃ οὐκ ἐδέξασθε, καλῶς ἀνέχεσθε. 11.13. οἱ γὰρ τοιοῦτοι ψευδαπόστολοι, ἐργάται δόλιοι, μετασχηματιζόμενοι εἰς ἀποστόλους Χριστοῦ· 12.1. Καυχᾶσθαι δεῖ· οὐ συμφέρον μέν, ἐλεύσομαι δὲ εἰς ὀπτασίας καὶ ἀποκαλύψεις Κυρίου. 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. 12.5. ὑπὲρ τοῦ τοιούτου καυχήσομαι, ὑπὲρ δὲ ἐμαυτοῦ οὐ καυχήσομαι εἰ μὴ ἐν ταῖς ἀσθενείαις.
69. New Testament, 3 John, 14, 13 (1st cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 262
70. New Testament, Ephesians, 1.13, 1.22, 4.30, 6.10, 6.12 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 82, 166, 243, 250
1.13. ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ, 1.22. καὶ πάντα ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ, καὶ αὐτὸν ἔδωκεν κεφαλὴν ὑπὲρ πάντα τῇ ἐκκλησίᾳ, 4.30. καὶ μὴ λυπεῖτε τὸ πνεῦμα τὸ ἅγιον τοῦ θεοῦ, ἐν ᾧ ἐσφραγίσθητε εἰς ἡμέραν ἀπολυτρώσεως. 6.10. Τοῦ λοιποῦ ἐνδυναμοῦσθε ἐν κυρίῳ καὶ ἐν τῷ κράτει τῆς ἰσχύος αὐτοῦ. 6.12. ὅτι οὐκ ἔστιν ἡμῖν ἡ πάλη πρὸς αἷμα καὶ σάρκα, ἀλλὰ πρὸς τὰς ἀρχάς, πρὸς τὰς ἐξουσίας, πρὸς τοὺς κοσμοκράτορας τοῦ σκότους τούτου, πρὸς τὰ πνευματικὰ τῆς πονηρίας ἐν τοῖς ἐπουρανίοις. 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise, 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly, 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 6.10. Finally, be strong in the Lord, and in the strength of his might. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.
71. New Testament, John, None (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 7, 21, 22, 23, 25, 76, 77, 78, 79, 81, 83, 85, 93, 98, 99, 117, 130, 135, 144, 145, 154, 157, 173, 176, 179, 186, 206, 212, 213, 215, 217, 218, 221, 222, 223, 243, 244, 255, 257, 259, 260, 261, 262, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 275, 276, 277, 279; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 204
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; 1.23. ἔφη Ἐγὼ φωνὴ βοῶντος ἐν τῇ ἐρήμῳ Εὐθύνατε τὴν ὁδὸν Κυρίου, καθὼς εἶπεν Ἠσαίας ὁ προφήτης. 1.29. Τῇ ἐπαύριον βλέπει τὸν Ἰησοῦν ἐρχόμενον πρὸς αὐτόν, καὶ λέγει Ἴδε ὁ ἀμνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. 1.30. οὗτός ἐστιν ὑπὲρ οὗ ἐγὼ εἶπον Ὀπίσω μου ἔρχεται ἀνὴρ ὃς ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν· 1.31. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ἵνα φανερωθῇ τῷ Ἰσραὴλ διὰ τοῦτο ἦλθον ἐγὼ ἐν ὕδατι βαπτίζων. 1.32. Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν· 1.33. κἀγὼ οὐκ ᾔδειν αὐτόν, ἀλλʼ ὁ πέμψας με βαπτίζειν ἐν ὕδατι ἐκεῖνός μοι εἶπεν Ἐφʼ ὃν ἂν ἴδῃς τὸ πνεῦμα καταβαῖνον καὶ μένον ἐπʼ αὐτόν, οὗτός ἐστιν ὁ βαπτίζων ἐν πνεύματι ἁγίῳ· 1.34. κἀγὼ ἑώρακα, καὶ μεμαρτύρηκα ὅτι οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ. 1.45. εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ. 1.46. καὶ εἶπεν αὐτῷ Ναθαναήλ Ἐκ Ναζαρὲτ δύναταί τι ἀγαθὸν εἶναι; λέγει αὐτῷ ὁ Φίλιππος Ἔρχου καὶ ἴδε. 2.1. Καὶ τῇ ἡμέρᾳ τῇ τρίτῃ γάμος ἐγένετο ἐν Κανὰ τῆς Γαλιλαίας, καὶ ἦν ἡ μήτηρ τοῦ Ἰησοῦ ἐκεῖ· 2.4. καὶ λέγει αὐτῇ ὁ Ἰησοῦς Τί ἐμοὶ καὶ σοί, γύναι; οὔπω ἥκει ἡ ὥρα μου. 2.9. ὡς δὲ ἐγεύσατο ὁ ἀρχιτρίκλινος τὸ ὕδωρ οἶνον γεγενημένον, καὶ οὐκ ᾔδει πόθεν ἐστίν, οἱ δὲ διάκονοι ᾔδεισαν οἱ ἠντληκότες τὸ ὕδωρ, φωνεῖ τὸν νυμφίον ὁ ἀρχιτρίκλινος 2.11. Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ. 2.12. ΜΕΤΑ ΤΟΥΤΟ κατέβη εἰς Καφαρναοὺμ αὐτὸς καὶ ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ καὶ οἱ μαθηταὶ αὐτοῦ, καὶ ἐκεῖ ἔμειναν οὐ πολλὰς ἡμέρας. 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; 3.14. καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου, 3.15. ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον. 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. 3.17. οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ. 3.18. ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ. 3.29. ὁ ἔχων τὴν νύμφην νυμφίος ἐστίν· ὁ δὲ φίλος τοῦ νυμφίου, ὁ ἑστηκὼς καὶ ἀκούων αὐτοῦ, χαρᾷ χαίρει διὰ τὴν φωνὴν τοῦ νυμφίου. αὕτη οὖν ἡ χαρὰ ἡ ἐμὴ πεπλήρωται. 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; 4.12. μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13. ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14. ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.24. πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. 5.18. διὰ τοῦτο οὖν μᾶλλον ἐζήτουν αὐτὸν οἱ Ἰουδαῖοι ἀποκτεῖναι ὅτι οὐ μόνον ἔλυε τὸ σάββατον ἀλλὰ καὶ πατέρα ἴδιον ἔλεγε τὸν θεόν, ἴσον ἑαυτὸν ποιῶν τῷ θεῷ. 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. 7.18. ὁ ἀφʼ ἑαυτοῦ λαλῶν τὴν δόξαν τὴν ἰδίαν ζητεῖ· ὁ δὲ ζητῶν τὴν δόξαν τοῦ πέμψαντος αὐτὸν οὗτος ἀληθής ἐστιν καὶ ἀδικία ἐν αὐτῷ οὐκ ἔστιν. 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. 9.22. ταῦτα εἶπαν οἱ γονεῖς αὐτοῦ ὅτι ἐφοβοῦντο τοὺς Ἰουδαίους, ἤδη γὰρ συνετέθειντο οἱ Ἰουδαῖοι ἵνα ἐάν τις αὐτὸν ὁμολογήσῃ Χριστόν, ἀποσυνάγωγος γένηται. 10.7. Εἶπεν οὖν πάλιν [ὁ] Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐγώ εἰμι ἡ θύρα τῶν προβάτων. 10.9. διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει. 10.30. ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν. 10.31. Ἐβάστασαν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν. 10.32. ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς Πολλὰ ἔργα ἔδειξα ὑμῖν καλὰ ἐκ τοῦ πατρός· διὰ ποῖον αὐτῶν ἔργον ἐμὲ λιθάζετε; 10.33. ἀπεκρίθησαν αὐτῷ οἱ Ἰουδαῖοι Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν. 10.36. ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον Υἱὸς τοῦ θεοῦ εἰμί; 12.31. νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω· 12.42. Ὅμως μέντοι καὶ ἐκ τῶν ἀρχόντων πολλοὶ ἐπίστευσαν εἰς αὐτόν, ἀλλὰ διὰ τοὺς Φαρισαίους οὐχ ὡμολόγουν ἵνα μὴ ἀποσυνάγωγοι γένωνται, 13.3. εἰδὼς ὅτι πάντα ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει, 13.23. ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα [ὁ] Ἰησοῦς· 13.24. νεύει οὖν τούτῳ Σίμων Πέτρος καὶ λέγει αὐτῷ Εἰπὲ τίς ἐστιν περὶ οὗ λέγει. 13.25. ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ Κύριε, τίς ἐστιν; 14.2. ἐν τῇ οἰκίᾳ τοῦ πατρός μου μοναὶ πολλαί εἰσιν· εἰ δὲ μή, εἶπον ἂν ὑμῖν, ὅτι πορεύομαι ἑτοιμάσαι τόπον ὑμῖν· 14.16. κἀγὼ ἐρωτήσω τὸν πατέρα καὶ ἄλλον παράκλητον δώσει ὑμῖν ἵνα ᾖ μεθʼ ὑμῶν εἰς τὸν αἰῶνα, 14.17. τὸ πνεῦμα τῆς ἀληθείας, ὃ ὁ κόσμος οὐ δύναται λαβεῖν, ὅτι οὐ θεωρεῖ αὐτὸ οὐδὲ γινώσκει· ὑμεῖς γινώσκετε αὐτό, ὅτι παρʼ ὑμῖν μένει καὶ ἐν ὑμῖν ἐστίν. 14.30. οὐκέτι πολλὰ λαλήσω μεθʼ ὑμῶν, ἔρχεται γὰρ ὁ τοῦ κόσμου ἄρχων· καὶ ἐν ἐμοὶ οὐκ ἔχει οὐδέν, 15.26. Ὅταν ἔλθῃ ὁ παράκλητος ὃν ἐγὼ πέμψω ὑμῖν παρὰ τοῦ πατρός, τὸ πνεῦμα τῆς ἀληθείας ὃ παρὰ τοῦ πατρὸς ἐκπορεύεται, ἐκεῖνος μαρτυρήσει περὶ ἐμοῦ· καὶ ὑμεῖς δὲ μαρτυρεῖτε, 16.7. ἀλλʼ ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, συμφέρει ὑμῖν ἵνα ἐγὼ ἀπέλθω. ἐὰν γὰρ μὴ ἀπέλθω, ὁ παράκλητος οὐ μὴ ἔλθῃ πρὸς ὑμᾶς· ἐὰν δὲ πορευθῶ, πέμψω αὐτὸν πρὸς ὑμᾶς. 16.8. Καὶ ἐλθὼν ἐκεῖνος ἐλέγξει τὸν κόσμον περὶ ἁμαρτίας καὶ περὶ δικαιοσύνης καὶ περὶ κρίσεως· 16.9. περὶ ἁμαρτίας μέν, ὅτι οὐ πιστεύουσιν εἰς ἐμέ· 16.10. περὶ δικαιοσύνης δέ, ὅτι πρὸς τὸν πατέρα ὑπάγω καὶ οὐκέτι θεωρεῖτέ με· 16.11. περὶ δὲ κρίσεως, ὅτι ὁ ἄρχων τοῦ κόσμου τούτου κέκριται. 16.12. Ἔτι πολλὰ ἔχω ὑμῖν λέγειν, ἀλλʼ οὐ δύνασθε βαστάζειν ἄρτι· 16.13. ὅταν δὲ ἔλθῃ ἐκεῖνος, τὸ πνεῦμα τῆς ἀληθείας, ὁδηγήσει ὑμᾶς εἰς τὴν ἀλήθειαν πᾶσαν, οὐ γὰρ λαλήσει ἀφʼ ἑαυτοῦ, ἀλλʼ ὅσα ἀκούει λαλήσει, καὶ τὰ ἐρχόμενα ἀναγγελεῖ ὑμῖν. 16.14. ἐκεῖνος ἐμὲ δοξάσει, ὅτι ἐκ τοῦ ἐμοῦ λήμψεται καὶ ἀναγγελεῖ ὑμῖν. 16.15. πάντα ὅσα ἔχει ὁ πατὴρ ἐμά ἐστιν· διὰ τοῦτο εἶπον ὅτι ἐκ τοῦ ἐμοῦ λαμβάνει καὶ ἀναγγελεῖ ὑμῖν. 16.16. Μικρὸν καὶ οὐκέτι θεωρεῖτέ με, καὶ πάλιν μικρὸν καὶ ὄψεσθέ με. 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. 18.5. ἀπεκρίθησαν αὐτῷ Ἰησοῦν τὸν Ναζωραῖον. λέγει αὐτοῖς Ἐγώ εἰμι. ἱστήκει δὲ καὶ Ἰούδας ὁ παραδιδοὺς αὐτὸν μετʼ αὐτῶν. 18.7. πάλιν οὖν ἐπηρώτησεν αὐτούς Τίνα ζητεῖτε; οἱ δὲ εἶπαν Ἰησοῦν τὸν Ναζωραῖον. 18.15. Ἠκολούθει δὲ τῷ Ἰησοῦ Σίμων Πέτρος καὶ ἄλλος μαθητής. ὁ δὲ μαθητὴς ἐκεῖνος ἦν γνωστὸς τῷ ἀρχιερεῖ, καὶ συνεισῆλθεν τῷ Ἰησοῦ εἰς τὴν αὐλὴν τοῦ ἀρχιερέως, 18.16. ὁ δὲ Πέτρος ἱστήκει πρὸς τῇ θύρᾳ ἔξω. ἐξῆλθεν οὖν ὁ μαθητὴς ὁ ἄλλος ὁ γνωστὸς τοῦ ἀρχιερέως καὶ εἶπεν τῇ θυρωρῷ καὶ εἰσήγαγεν τὸν Πέτρον. 18.33. Εἰσῆλθεν οὖν πάλιν εἰς τὸ πραιτώριον ὁ Πειλᾶτος καὶ ἐφώνησεν τὸν Ἰησοῦν καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ βασιλεὺς τῶν Ἰουδαίων; 19.9. καὶ εἰσῆλθεν εἰς τὸ πραιτώριον πάλιν καὶ λέγει τῷ Ἰησοῦ Πόθεν εἶ σύ; ὁ δὲ Ἰησοῦς ἀπόκρισιν οὐκ ἔδωκεν αὐτῷ. 19.19. ἔγραψεν δὲ καὶ τίτλον ὁ Πειλᾶτος καὶ ἔθηκεν ἐπὶ τοῦ σταυροῦ· ἦν δὲ γεγραμμένον ΙΗΣΟΥΣ Ο ΝΑΖΩΡΑΙΟΣ Ο ΒΑΣΙΛΕΥΣ ΤΩΝ ΙΟΥΔΛΙΩΝ. 19.26. Ἰησοῦς οὖν ἰδὼν τὴν μητέρα καὶ τὸν μαθητὴν παρεστῶτα ὃν ἠγάπα λέγει τῇ μητρί Γύναι, ἴδε ὁ υἱός σου· 19.34. ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ. 19.40. ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ὀθονίοις μετὰ τῶν ἀρωμάτων, καθὼς ἔθος ἐστὶν τοῖς Ἰουδαίοις ἐνταφιάζειν. 19.41. ἦν δὲ ἐν τῷ τόπῳ ὅπου ἐσταυρώθη κῆπος, καὶ ἐν τῷ κήπῳ μνημεῖον καινόν, ἐν ᾧ οὐδέπω οὐδεὶς ἦν τεθειμένος· 19.42. ἐκεῖ οὖν διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν. 20.1. Τῇ δὲ μιᾷ τῶν σαββάτων Μαρία ἡ Μαγδαληνὴ ἔρχεται πρωὶ σκοτίας ἔτι οὔσης εἰς τὸ μνημεῖον, καὶ βλέπει τὸν λίθον ἠρμένον ἐκ τοῦ μνημείου. 20.2. τρέχει οὖν καὶ ἔρχεται πρὸς Σίμωνα Πέτρον καὶ πρὸς τὸν ἄλλον μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς, καὶ λέγει αὐτοῖς Ἦραν τὸν κύριον ἐκ τοῦ μνημείου, καὶ οὐκ οἴδαμεν ποῦ ἔθηκαν αὐτόν. 20.3. Ἐξῆλθεν οὖν ὁ Πέτρος καὶ ὁ ἄλλος μαθητής, καὶ ἤρχοντο εἰς τὸ μνημεῖον. 20.4. ἔτρεχον δὲ οἱ δύο ὁμοῦ· καὶ ὁ ἄλλος μαθητὴς προέδραμεν τάχειον τοῦ Πέτρου καὶ ἦλθεν πρῶτος εἰς τὸ μνημεῖον, 20.5. καὶ παρακύψας βλέπει κείμενα τὰ ὀθόνια, οὐ μέντοι εἰσῆλθεν. 20.6. ἔρχεται οὖν καὶ Σίμων Πέτρος ἀκολουθῶν αὐτῷ, καὶ εἰσῆλθεν εἰς τὸ μνημεῖον· 20.7. καὶ θεωρεῖ τὰ ὀθόνια κείμενα, καὶ τὸ σουδάριον, ὃ ἦν ἐπὶ τῆς κεφαλῆς αὐτοῦ, οὐ μετὰ τῶν ὀθονίων κείμενον ἀλλὰ χωρὶς ἐντετυλιγμένον εἰς ἕνα τόπον· 20.8. τότε οὖν εἰσῆλθεν καὶ ὁ ἄλλος μαθητὴς ὁ ἐλθὼν πρῶτος εἰς τὸ μνημεῖον, καὶ εἶδεν καὶ ἐπίστευσεν· 20.9. οὐδέπω γὰρ ᾔδεισαν τὴν γραφὴν ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. 20.10. ἀπῆλθον οὖν πάλιν πρὸς αὑτοὺς οἱ μαθηταί. 20.11. Μαρία δὲ ἱστήκει πρὸς τῷ μνημείῳ ἔξω κλαίουσα. ὡς οὖν ἔκλαιεν παρέκυψεν εἰς τὸ μνημεῖον, 20.12. καὶ θεωρεῖ δύο ἀγγέλους ἐν λευκοῖς καθεζομένους, ἕνα πρὸς τῇ κεφαλῇ καὶ ἕνα πρὸς τοῖς ποσίν, ὅπου ἔκειτο τὸ σῶμα τοῦ Ἰησοῦ. 20.13. καὶ λέγουσιν αὐτῇ ἐκεῖνοι Γύναι, τί κλαίεις; λέγει αὐτοῖς ὅτι Ἦραν τὸν κύριόν μου, καὶ οὐκ οἶδα ποῦ ἔθηκαν αὐτόν. 20.14. ταῦτα εἰποῦσα ἐστράφη εἰς τὰ ὀπίσω, καὶ θεωρεῖ τὸν Ἰησοῦν ἑστῶτα, καὶ οὐκ ᾔδει ὅτι Ἰησοῦς ἐστίν. 20.15. λέγει αὐτῇ Ἰησοῦς Γύναι, τί κλαίεις; τίνα ζητεῖς; ἐκείνη δοκοῦσα ὅτι ὁ κηπουρός ἐστιν λέγει αὐτῷ Κύριε, εἰ σὺ ἐβάστασας αὐτόν, εἰπέ μοι ποῦ ἔθηκας αὐτόν, κἀγὼ αὐτὸν ἀρῶ. 20.16. λέγει αὐτῇ Ἰησοῦς Μαριάμ. στραφεῖσα ἐκείνη λέγει αὐτῷ Ἐβραϊστί Ῥαββουνεί ?̔ὃ λέγεται Διδάσκαλἐ. 20.17. λέγει αὐτῇ Ἰησοῦς Μή μου ἅπτου, οὔπω γὰρ ἀναβέβηκα πρὸς τὸν πατέρα· πορεύου δὲ πρὸς τοὺς ἀδελφούς μου καὶ εἰπὲ αὐτοῖς Ἀναβαίνω πρὸς τὸν πατέρα μου καὶ πατέρα ὑμῶν καὶ θεόν μου καὶ θεὸν ὑμῶν. 20.18. ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ ἀγγέλλουσα τοῖς μαθηταῖς ὅτι Ἑώρακα τὸν κύριον καὶ ταῦτα εἶπεν αὐτῇ. 20.19. Οὔσης οὖν ὀψίας τῇ ἡμέρᾳ ἐκείνῃ τῇ μιᾷ σαββάτων, καὶ τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ διὰ τὸν φόβον τῶν Ἰουδαίων, ἦλθεν ὁ Ἰησοῦς καὶ ἔστη εἰς τὸ μέσον, καὶ λέγει αὐτοῖς Εἰρήνη ὑμῖν. 20.20. καὶ τοῦτο εἰπὼν ἔδειξεν καὶ τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς. ἐχάρησαν οὖν οἱ μαθηταὶ ἰδόντες τὸν κύριον. 20.21. εἶπεν οὖν αὐτοῖς [ὁ Ἰησοῦς] πάλιν Εἰρήνη ὑμῖν· καθὼς ἀπέσταλκέν με ὁ πατήρ, κἀγὼ πέμπω ὑμᾶς. 20.22. καὶ τοῦτο εἰπὼν ἐνεφύσησεν καὶ λέγει αὐτοῖς Λάβετε πνεῦμα ἅγιον· 20.23. ἄν τινων ἀφῆτε τὰς ἁμαρτίας ἀφέωνται αὐτοῖς· ἄν τινων κρατῆτε κεκράτηνται. 21.2. Ἦσαν ὁμοῦ Σίμων Πέτρος καὶ Θωμᾶς ὁ λεγόμενος Δίδυμος καὶ Ναθαναὴλ ὁ ἀπὸ Κανὰ τῆς Γαλιλαίας καὶ οἱ τοῦ Ζεβεδαίου καὶ ἄλλοι ἐκ τῶν μαθητῶν αὐτοῦ δύο. 21.7. λέγει οὖν ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς τῷ Πέτρῳ Ὁ κύριός ἐστιν. Σίμων οὖν Πέτρος, ἀκούσας ὅτι ὁ κύριός ἐστιν, τὸν ἐπενδύτην διεζώσατο, ἦν γὰρ γυμνός, καὶ ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν· 21.20. Ἐπιστραφεὶς ὁ Πέτρος βλέπει τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς ἀκολουθοῦντα, ὃς καὶ ἀνέπεσεν ἐν τῷ δείπνῳ ἐπὶ τὸ στῆθος αὐτοῦ καὶ εἶπεν Κύριε, τίς ἐστιν ὁ παραδιδούς σε; 21.21. τοῦτον οὖν ἰδὼν ὁ Πέτρος λέγει τῷ Ἰησοῦ Κύριε, οὗτος δὲ τί; 21.22. λέγει αὐτῷ ὁ Ἰησοῦς Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; σύ μοι ἀκολούθει. 21.23. Ἐξῆλθεν οὖν οὗτος ὁ λόγος εἰς τοὺς ἀδελφοὺς ὅτι ὁ μαθητὴς ἐκεῖνος οὐκ ἀποθνήσκει. οὐκ εἶπεν δὲ αὐτῷ ὁ Ἰησοῦς ὅτι οὐκ ἀποθνήσκει, ἀλλʼ Ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ; 21.24. Οὗτός ἐστιν ὁ μαθητὴς ὁ μαρτυρῶν περὶ τούτων καὶ ὁ γράψας ταῦτα, καὶ οἴδαμεν ὅτι ἀληθὴς αὐτοῦ ἡ μαρτυρία ἐστίν. 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?" 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said." 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel." 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God." 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph." 1.46. Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see." 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come." 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom, 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 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?" 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, 3.15. that whoever believes in him should not perish, but have eternal life. 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. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 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. 3.29. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom's voice. This, my joy, therefore is made full. 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? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.24. God is spirit, and those who worship him must worship in spirit and truth." 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 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." 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 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. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.30. I and the Father are one." 10.31. Therefore Jews took up stones again to stone him. 10.32. Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?" 10.33. The Jews answered him, "We don't stone you for a good work, but for blasphemy: because you, being a man, make yourself God." 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?' 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue, 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, 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks." 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it?" 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. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 15.26. "When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.12. "I have yet many things to tell you, but you can't bear them now. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you. 16.15. All things whatever the Father has are mine; therefore I said that he takes of mine, and will declare it to you. 16.16. A little while, and you will not see me. Again a little while, and you will see me." 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." 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. 18.7. Again therefore he asked them, "Who are you looking for?"They said, "Jesus of Nazareth." 18.15. Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 18.16. but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 18.33. Pilate therefore entered again into the Praetorium, called Jesus, and said to him, "Are you the King of the Jews?" 19.9. He entered into the Praetorium again, and said to Jesus, "Where are you from?" But Jesus gave him no answer. 19.19. Pilate wrote a title also, and put it on the cross. There was written, "JESUS OF NAZARETH, THE KING OF THE JEWS." 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son!" 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 19.40. So they took Jesus' body, and bound it in linen cloths with the spices, as the custom of the Jews is to bury. 19.41. Now in the place where he was crucified there was a garden. In the garden a new tomb in which no man had ever yet been laid. 19.42. Then because of the Jews' Preparation Day (for the tomb was near at hand) they laid Jesus there. 20.1. Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him!" 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 20.9. For as yet they didn't know the Scripture, that he must rise from the dead. 20.10. So the disciples went away again to their own homes. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb, 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him." 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away." 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!" 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.'" 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you." 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you." 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained." 21.2. Simon Peter, Thomas called Didymus, Nathanael of Cana in Galilee, and the sons of Zebedee, and two others of his disciples were together. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You?" 21.21. Peter seeing him, said to Jesus, "Lord, what about this man?" 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me." 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you?" 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
72. Numenius of Apamea, Fragments, 16, 21-22, 52 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 98, 133, 179
73. Philostratus The Athenian, Life of Apollonius, 1.20, 3.9 (2nd cent. CE - missingth cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 91
1.20. παριόντας δὲ αὐτοὺς ἐς τὴν μέσην τῶν ποταμῶν ὁ τελώνης ὁ ἐπιβεβλημένος τῷ Ζεύγματι πρὸς τὸ πινάκιον ἦγε καὶ ἠρώτα, ὅ τι ἀπάγοιεν, ὁ δὲ ̓Απολλώνιος “ἀπάγω” ἔφη “σωφροσύνην δικαιοσύνην ἀρετὴν ἐγκράτειαν ἀνδρείαν ἄσκησιν,” πολλὰ καὶ οὕτω θήλεα εἴρας ὀνόματα. ὁ δ' ἤδη βλέπων τὸ ἑαυτοῦ κέρδος “ἀπόγραψαι οὖν” ἔφη “τὰς δούλας”. ὁ δὲ “οὐκ ἔξεστιν,” εἶπεν “οὐ γὰρ δούλας ἀπάγω ταύτας, ἀλλὰ δεσποίνας.” τὴν δὲ τῶν ποταμῶν μέσην ὁ Τίγρις ἀποφαίνει καὶ ὁ Εὐφράτης ῥέοντες μὲν ἐξ ̓Αρμενίας καὶ Ταύρου λήγοντος, περιβάλλοντες δὲ ἤπειρον, ἐν ᾗ καὶ πόλεις μέν, τὸ δὲ πλεῖστον κῶμαι, ἔθνη τε ̓Αρμένια καὶ ̓Αράβια, ἃ ξυγκλέίσαντες οἱ ποταμοὶ ἔχουσιν, ὧν καὶ νομάδες οἱ πολλοὶ στείχουσιν, οὕτω τι νησιώτας ἑαυτοὺς νομίζοντες, ὡς ἐπὶ θάλαττάν τε καταβαίνειν φάσκειν, ὅτ' ἐπὶ τοὺς ποταμοὺς βαδίζοιεν, ὅρον τε ποιεῖσθαι τῆς γῆς τὸν τῶν ποταμῶν κύκλον: ἀποτορνεύσαντες γὰρ τὴν προειρημένην ἤπειρον ἐπὶ τὴν αὐτὴν ἵενται θάλατταν. εἰσὶ δ', οἵ φασιν ἐς ἕλος ἀφανίζεσθαι τὸ πολὺ τοῦ Εὐφράτου καὶ τελευτᾶν τὸν ποταμὸν τοῦτον ἐν τῇ γῇ. λόγου δ' ἔνιοι θρασυτέρου ἐφάπτονται, φάσκοντες αὐτὸν ὑπὸ τῇ γῇ ῥέοντα ἐς Αἴγυπτον ἀναφαίνεσθαι καὶ Νείλῳ συγκεράννυσθαι. ἀκριβολογίας μὲν δὴ ἕνεκα καὶ τοῦ μηδὲν παραλελεῖφθαί μοι τῶν γεγραμμένων ὑπὸ τοῦ Δάμιδος ἐβουλόμην ἂν καὶ τὰ διὰ τῶν βαρβάρων τούτων ̔πορευομένοις' σπουδασθέντα εἰπεῖν, ξυνελαύνει δὲ ἡμᾶς ὁ λόγος ἐς τὰ μείζω τε καὶ θαυμασιώτερα, οὐ μὴν ὡς δυοῖν γε ἀμελῆσαι τούτοιν, τῆς τε ἀνδρείας, ᾗ χρώμενος ὁ ̓Απολλώνιος διεπορεύθη βάρβαρα ἔθνη καὶ λῃστρικά, οὐδ' ὑπὸ ̔Ρωμαίοις πω ὄντα, τῆς τε σοφίας, ᾗ τὸν ̓Αράβιον τρόπον ἐς ξύνεσιν τῆς τῶν ζῴων φωνῆς ἦλθεν. ἔμαθε δὲ τοῦτο διὰ τουτωνὶ τῶν ̓Αραβίων πορευόμενος ἄριστα γιγνωσκόντων τε αὐτὸ καὶ πραττόντων. ἔστι γὰρ τῶν ̓Αραβίων ἤδη κοινὸν καὶ τῶν ὀρνίθων ἀκούειν μαντευομένων, ὁπόσα οἱ χρησμοί, ξυμβάλλονται δὲ τῶν ἀλόγων σιτούμενοι τῶν δρακόντων οἱ μὲν καρδίαν φασίν, οἱ δὲ ἧπαρ. 3.9. τὴν δὲ πόλιν τὴν ὑπὸ τῷ ὄρει μεγίστην οὖσαν φασὶ μὲν καλεῖσθαι Πάρακα, δρακόντων δὲ ἀνακεῖσθαι κεφαλὰς ἐν μέσῃ πλείστας γυμναζομένων τῶν ἐν ἐκείνῃ ̓Ινδῶν τὴν θήραν ταύτην ἐκ νέων. λέγονται δὲ καὶ ζῴων ξυνιέναι φθεγγομένων τε καὶ βουλευομένων σιτούμενοι δράκοντος οἱ μὲν καρδίαν, οἱ δὲ ἧπαρ. προϊόντες δὲ αὐλοῦ μὲν ἀκοῦσαι δόξαι νομέως δή τινος ἀγέλην τάττοντος, ἐλάφους δὲ ἄρα βουκολεῖσθαι λευκάς, ἀμέλγουσι δὲ ̓Ινδοὶ ταύτας εὐτραφὲς ἡγούμενοι τὸ ἀπ' αὐτῶν γάλα. 1.20. SUCH was the companion and admirer that he had met with, and in common with him most of his travels and life were passed. And as they fared on into Mesopotamia, the tax-gatherer who presided over the Bridge (Zeugma) led them into the registry and asked them what they were taking out of the country with them. And Apollonius replied: I am taking with me temperance, justice, virtue, continence, valor, discipline. And in this way he strung together a number of feminine nouns or names. The other, already scenting his own perquisites, said: You must then write down in the register these female slaves. Apollonius answered: Impossible, for they are not female slaves that I am taking out with me, but ladies of quality.Now Mesopotamia is bordered on one side by the Tigris, and on the other by the Euphrates, rivers which flow from Armenia and from the lowest slopes of Taurus; but they contain a tract like a continent, in which there are some cities, though for the most part only villages, and the races that inhabit them are the Armenian and the Arab. These races are so shut in by the rivers that most of them, who lead the life of nomads, are so convinced that they are islanders, as to say that they are going down to the sea, when they are merely on their way to the rivers, and think that these rivers border the earth and encircle it. For they curve around the continental tract in question, and discharge their waters into the same sea. But there are people who say that the greater part of the Euphrates is lost in a marsh, and that this river ends in the earth. But some have a bolder theory to which they adhere, and declare that it runs under the earth to turn up in Egypt and mingle itself with the Nile. Well, for the sake of accuracy and truth, and in order to leave out nothing of the things that Damis wrote, I should have liked to relate all the incidents that occurred on their journey through these barbarous regions; but my subject hurries me on to greater and more remarkable episodes. Nevertheless, I must perforce dwell upon two topics: on the courage which Apollonius showed, in making a journey through races of barbarians and robbers, which were not at that time even subject to the Romans, and at the cleverness with which after the matter of the Arabs he managed to understand the language of the animals. For he learnt this on his way through these Arab tribes, who best understand and practice it. For it is quite common for the Arabs to listen to the birds prophesying like any oracles, but they acquire this faculty of understanding them by feeding themselves, so they say, either on the heart or liver of serpents. 3.9. THEY tell us that the city under the mountain is of great size and is called Paraca, and that in the center of it are enshrined a great many heads of dragons, for the Indians who inhabit it are trained from their boyhood in this form of sport. And they are also said to acquire an understanding of the language and ideas of animals by feeding either on the heart or the liver of the dragon. And as they advanced they thought they heard the pipe of some shepherd marshaling his flock, but it turned out to be a man looking after a herd of white hinds, for the Indians use these for milking, and find their milk very nutritious.
74. Justin, Dialogue With Trypho, 35.6, 88.8 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 264; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 11
75. Marcus Aurelius Emperor of Rome, Meditations, 3.16 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 164
76. Minucius Felix, Octavius, 9 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 253
77. Pausanias, Description of Greece, 5.19.1 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 84
5.19.1. τέταρτα δὲ ἐπὶ τῇ λάρνακι ἐξ ἀριστερᾶς περιιόντι Βορέας ἐστὶν ἡρπακὼς Ὠρείθυιαν—οὐραὶ δὲ ὄφεων ἀντὶ ποδῶν εἰσὶν αὐτῷ—καὶ Ἡρακλέους ὁ πρὸς Γηρυόνην ἀγών· τρεῖς δὲ ἄνδρες Γηρυόνης εἰσὶν ἀλλήλοις προσεχόμενοι. Θησεὺς δὲ ἔχων λύραν καὶ παρʼ αὐτὸν Ἀριάδνη κατέχουσά ἐστι στέφανον. Ἀχιλλεῖ δὲ καὶ Μέμνονι μαχομένοις παρεστήκασιν αἱ μητέρες· 5.19.1. In the fourth space on the chest as you go round from the left is Boreas, who has carried off Oreithyia; instead of feet he has serpents' tails. Then comes the combat between Heracles and Geryones, who is represented as three men joined to one another. There is Theseus holding a lyre, and by his side is Ariadne gripping a crown. Achilles and Memnon are fighting; their mothers stand by their side.
78. Justin, First Apology, 13.60-13.61 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178
79. Numenius of Apamea, Fragments, 16, 21, 52, 22 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179
80. Nag Hammadi, The Apocryphon of John, 19.4, 39.17, 40.21, 59.13-59.21 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 190, 234, 235
81. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
82. Tertullian, Against Praxeas, 3, 2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178
2. In the course of time, then, the Father forsooth was born, and the Father suffered, God Himself, the Lord Almighty, whom in their preaching they declare to be Jesus Christ. We, however, as we indeed always have done (and more especially since we have been better instructed by the Paraclete, who leads men indeed into all truth), believe that there is one only God, but under the following dispensation, or οἰκονομία, as it is called, that this one only God has also a Son, His Word, who proceeded from Himself, by whom all things were made, and without whom nothing was made. Him we believe to have been sent by the Father into the Virgin, and to have been born of her - being both Man and God, the Son of Man and the Son of God, and to have been called by the name of Jesus Christ; we believe Him to have suffered, died, and been buried, according to the Scriptures, and, after He had been raised again by the Father and taken back to heaven, to be sitting at the right hand of the Father, and that He will come to judge the quick and the dead; who sent also from heaven from the Father, according to His own promise, the Holy Ghost, the Paraclete, the sanctifier of the faith of those who believe in the Father, and in the Son, and in the Holy Ghost. That this rule of faith has come down to us from the beginning of the gospel, even before any of the older heretics, much more before Praxeas, a pretender of yesterday, will be apparent both from the lateness of date which marks all heresies, and also from the absolutely novel character of our new-fangled Praxeas. In this principle also we must henceforth find a presumption of equal force against all heresies whatsoever - that whatever is first is true, whereas that is spurious which is later in date. But keeping this prescriptive rule inviolate, still some opportunity must be given for reviewing (the statements of heretics), with a view to the instruction and protection of various persons; were it only that it may not seem that each perversion of the truth is condemned without examination, and simply prejudged; especially in the case of this heresy, which supposes itself to possess the pure truth, in thinking that one cannot believe in One Only God in any other way than by saying that the Father, the Son, and the Holy Ghost are the very selfsame Person. As if in this way also one were not All, in that All are of One, by unity (that is) of substance; while the mystery of the dispensation is still guarded, which distributes the Unity into a Trinity, placing in their order the three Persons- the Father, the Son, and the Holy Ghost: three, however, not in condition, but in degree; not in substance, but in form; not in power, but in aspect; yet of one substance, and of one condition, and of one power, inasmuch as He is one God, from whom these degrees and forms and aspects are reckoned, under the name of the Father, and of the Son, and of the Holy Ghost. How they are susceptible of number without division, will be shown as our treatise proceeds.
83. Tertullian, Against The Valentinians, 20, 27, 29, 7, 14 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 15
14. For Enthymesis, or rather Achamoth - because by this inexplicable name alone must she be henceforth designated - when in company with the vicious Passion, her inseparable companion, she was expelled to places devoid of that light which is the substance of the Pleroma, even to the void and empty region of Epicurus, she becomes wretched also because of the place of her banishment. She is indeed without either form or feature, even an untimely and abortive production. Whilst she is in this plight, Christ descends from the heights, conducted by Horos, in order to impart form to the abortion, out of his own energies, the form of substance only, but not of knowledge also. Still she is left with some property. She has restored to her the odour of immortality, in order that she might, under its influence, be overcome with the desire of better things than belonged to her present plight. Having accomplished His merciful mission, not without the assistance of the Holy Spirit, Christ returns to the Pleroma. It is usual out of an abundance of things for names to be also forthcoming. Enthymesis came from action; whence Achamoth came is still a question; Sophia emanates from the Father, the Holy Spirit from an angel. She entertains a regret for Christ immediately after she had discovered her desertion by him. Therefore she hurried forth herself, in quest of the light of Him Whom she did not at all discover, as He operated in an invisible manner; for how else would she make search for His light, which was as unknown to her as He was Himself? Try, however, she did, and perhaps would have found Him, had not the self-same Horos, who had met her mother so opportunely, fallen in with the daughter quite as unseasonably, so as to exclaim at her Iao! just as we hear the cry Porro Quirites (Out of the way, Romans!), or else Fidem C saris! (By the faith of C sar!), whence (as they will have it) the name Iao comes to be found is the Scriptures. Being thus hindered from proceeding further, and being unable to surmount the Cross, that is to say, Horos, because she had not yet practised herself in the part of Catullus' Laureolus, and given over, as it were, to that passion of hers in a manifold and complicated mesh, she began to be afflicted with every impulse thereof, with sorrow - because she had not accomplished her enterprise, with fear - lest she should lose her life, even as she had lost the light, with consternation, and then with ignorance. But not as her mother (did she suffer this), for she was an Æon. Hers, however, was a worse suffering, considering her condition; for another tide of emotion still overwhelmed her, even of conversion to the Christ, by Whom she had been restored to life, and had been directed to this very conversion.
84. Tertullian, Prescription Against Heretics, 29, 31, 30 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 196, 286
85. Theophilus, To Autolycus, 2.15 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 178
2.15. On the fourth day the luminaries were made; because God, who possesses foreknowledge, knew the follies of the vain philosophers, that they were going to say, that the things which grow on the earth are produced from the heavenly bodies, so as to exclude God. In order, therefore, that the truth might be obvious, the plants and seeds were produced prior to the heavenly bodies, for what is posterior cannot produce that which is prior. And these contain the pattern and type of a great mystery. For the sun is a type of God, and the moon of man. And as the sun far surpasses the moon in power and glory, so far does God surpass man. And as the sun remains ever full, never becoming less, so does God always abide perfect, being full of all power, and understanding, and wisdom, and immortality, and all good. But the moon wanes monthly, and in a manner dies, being a type of man; then it is born again, and is crescent, for a pattern of the future resurrection. In like manner also the three days which were before the luminaries, are types of the Trinity, of God, and His Word, and His wisdom. And the fourth is the type of man, who needs light, that so there may be God, the Word, wisdom, man. Wherefore also on the fourth day the lights were made. The disposition of the stars, too, contains a type of the arrangement and order of the righteous and pious, and of those who keep the law and commandments of God. For the brilliant and bright stars are an imitation of the prophets, and therefore they remain fixed, not declining, nor passing from place to place. And those which hold the second place in brightness, are types of the people of the righteous. And those, again, which change their position, and flee from place to place, which also are called planets, they too are a type of the men who have wandered from God, abandoning His law and commandments.
86. Athenagoras, Apology Or Embassy For The Christians, 18, 3, 20 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85, 216
20. If the absurdity of their theology were confined to saying that the gods were created, and owed their constitution to water, since I have demonstrated that nothing is made which is not also liable to dissolution, I might proceed to the remaining charges. But, on the one hand, they have described their bodily forms: speaking of Hercules, for instance, as a god in the shape of a dragon coiled up; of others as hundred-handed; of the daughter of Zeus, whom he begot of his mother Rhea; or of Demeter, as having two eyes in the natural order, and two in her forehead, and the face of an animal on the back part of her neck, and as having also horns, so that Rhea, frightened at her monster of a child, fled from her, and did not give her the breast (θηλή), whence mystically she is called Athêlâ, but commonly Phersephoné and Koré, though she is not the same as Athênâ, who is called Koré from the pupil of the eye - and, on the other hand, they have described their admirable achievements, as they deem them: how Kronos, for instance, mutilated his father, and hurled him down from his chariot, and how he murdered his children, and swallowed the males of them; and how Zeus bound his father, and cast him down to Tartarus, as did Ouranos also to his sons, and fought with the Titans for the government; and how he persecuted his mother Rhea when she refused to wed him, and, she becoming a she-dragon, and he himself being changed into a dragon, bound her with what is called the Herculean knot, and accomplished his purpose, of which fact the rod of Hermes is a symbol; and again, how he violated his daughter Phersephoné, in this case also assuming the form of a dragon, and became the father of Dionysus. In face of narrations like these, I must say at least this much, What that is becoming or useful is there in such a history, that we must believe Kronos, Zeus, Koré, and the rest, to be gods? Is it the descriptions of their bodies? Why, what man of judgment and reflection will believe that a viper was begotten by a god (thus Orpheus: - But from the sacred womb Phanes begot Another offspring, horrible and fierce, In sight a frightful viper, on whose head Were hairs: its face was comely; but the rest, From the neck downwards, bore the aspect dire of a dread dragon ); or who will admit that Phanes himself, being a first-born god (for he it was that was produced from the egg), has the body or shape of a dragon, or was swallowed by Zeus, that Zeus might be too large to be contained? For if they differ in no respect from the lowest brutes (since it is evident that the Deity must differ from the things of earth and those that are derived from matter), they are not gods. How, then, I ask, can we approach them as suppliants, when their origin resembles that of cattle, and they themselves have the form of brutes, and are ugly to behold?
87. Albinus, Introduction To Plato, (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179
88. Clement of Alexandria, Excerpts From Theodotus, 6.4, 38.3, 45.1-45.2, 59.2, 62.1, 67.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism •sethianism Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 72; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 79, 234
89. Clement of Alexandria, Exhortation To The Greeks, 2.16.1-2.16.3 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85, 216
90. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 39, 42 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 243
91. Clement of Alexandria, Miscellanies, 7.17.106-7.17.107 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 21, 78, 214, 241, 286, 288
92. Anon., Acts of Thomas, 10, 108-113, 32-33, 31 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 67, 98
31. And when he had so said, a great (Syr. black) serpent (dragon) came out of a hole, beating with his head and shaking his tail upon the ground, and with (using) a loud voice said unto the apostle: I will tell before thee the cause wherefore I slew this man, since thou art come hither for that end, to reprove my works. And the apostle said: Yea, say on. And the serpent: There is a certain beautiful woman in this village over against us; and as she passed by me (or my place) I saw her and was enamoured of her, and I followed her and kept watch upon her; and I found this youth kissing her, and he had intercourse with her and did other shameful acts with her: and for me it was easy to declare them before thee, for I know that thou art the twin brother of the Christ and always abolishest our nature (Syr. easy for me to say, but to thee I do not dare to utter them because I know that the ocean-flood of the Messiah will destroy our nature): but because I would not affright her, I slew him not at that time, but waited for him till he passed by in the evening and smote and slew him, and especially because he adventured to do this upon the Lord's day. And the apostle inquired of him, saying: Tell me of what seed and of what race thou art. 32 And he said unto him: I am a reptile of the reptile nature and noxious son of the noxious father: of him that hurt and smote the four brethren which stood upright (om. Syr.: the elements or four cardinal points may be meant) I am son to him that sitteth on a throne over all the earth that receiveth back his own from them that borrow: I am son to him that girdeth about the sphere: and I am kin to him that is outside the ocean, whose tail is set in his own mouth: I am he that entered through the barrier (fence) into paradise and spake with Eve the things which my father bade me speak unto her: I am he that kindled and inflamed Cain to kill his own brother, and on mine account did thorns and thistles grow up in the earth: I am he that cast down the angels from above and bound them in lusts after women, that children born of earth might come of them and I might work my will in them: I am he that hardened Pharaoh's heart that he should slay the children of Israel and enslave them with the yoke of cruelty: I am he that caused the multitude to err in the wilderness when they made the calf: I am he that inflamed Herod and enkindled Caiaphas unto false accusation of a lie before Pilate; for this was fitting to me: I am he that stirred up Judas and bribed him to deliver up the Christ: I am he that inhabiteth and holdeth the deep of hell (Tartarus), but the Son of God hath wronged me, against my will, and taken (chosen) them that were his own from me: I am kin to him that is to come from the east, unto whom also power is given to do what he will upon the earth.
93. Galen, On The Powers of Simple Remedies, 10.19 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 219
94. Anon., Genesis Rabba, 8.1, 9.5, 12.6, 14.2-14.5, 21.3, 24.2 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 163, 168, 205
8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 9.5. בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב וְהִנֵּה טוֹב מְאֹד, וְהִנֵּה טוֹב מוֹת. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, רָכוּב הָיִיתִי עַל כְּתֵפוֹ שֶׁל זְקֵנִי וְעוֹלֶה מֵעִירוֹ לִכְפַר חָנָן דֶּרֶךְ בֵּית שְׁאָן, וְשָׁמַעְתִּי אֶת רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר יוֹשֵׁב וְדוֹרֵשׁ בְּשֵׁם רַבִּי מֵאִיר, הִנֵּה טוֹב מְאֹד, הִנֵּה טוֹב מוֹת. רַבִּי חָמָא בַּר חֲנִינָא וְרַבִּי יוֹנָתָן. רַבִּי חָמָא בַּר חֲנִינָא אָמַר, רָאוּי הָיָה אָדָם הָרִאשׁוֹן שֶׁלֹא לִטְעֹם טַעַם מִיתָה, וְלָמָּה נִקְנְסָה בּוֹ מִיתָה, אֶלָּא צָפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁנְּבוּכַדְנֶצַר וְחִירֹם מֶלֶךְ צוֹר עֲתִידִין לַעֲשׂוֹת עַצְמָן אֱלָהוּת, לְפִיכָךְ נִקְנְסָה בּוֹ מִיתָה, הֲדָא הוּא דִּכְתִיב (יחזקאל כח, יג): בְּעֵדֶן גַּן אֱלֹהִים הָיִיתָ, וְכִי בְּגַן עֵדֶן הָיָה חִירֹם, אֶתְמְהָא, אֶלָּא אָמַר לוֹ, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ שֶׁבְּעֵדֶן שֶׁיָּמוּת. רַבִּי חִיָּא בַּר בְּרַתֵּיהּ דְּרַבִּי בֶּרֶכְיָה מִשּׁוּם רַבִּי בֶּרֶכְיָה (יחזקאל כח, יד): אַתְּ כְּרוּב מִמְשַׁח, אַתָּה הוּא שֶׁגָּרַמְתָּ לְאוֹתוֹ כְּרוּב שֶׁיָּמוּת. אָמַר לוֹ רַבִּי יוֹנָתָן, אִם כֵּן יִגְזֹר מִיתָה עַל הָרְשָׁעִים וְאַל יִגְזֹר מִיתָה עַל הַצַּדִּיקִים, אֶלָּא שֶׁלֹא יְהוּ הָרְשָׁעִים עוֹשִׂים תְּשׁוּבָה שֶׁל רְמִיּוּת, וְשֶׁלֹא יְהוּ הָרְשָׁעִים אוֹמְרִים כְּלוּם הַצַּדִּיקִים חַיִּים אֶלָּא שֶׁהֵן מְסַגְּלִין מִצְווֹת וּמַעֲשִׂים טוֹבִים, אַף אָנוּ נְסַגֵּל מִצְווֹת וּמַעֲשִׂים טוֹבִים, נִמְצֵאת עֲשִׂיָּה שֶׁלֹא לִשְׁמָהּ. רַבִּי יוֹחָנָן וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ. רַבִּי יוֹחָנָן אָמַר, מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הָרְשָׁעִים, אֶלָּא כָּל זְמַן שֶׁהָרְשָׁעִים חַיִּים הֵם מַכְעִיסִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִּכְתִיב (מלאכי ב, יז): הוֹגַעְתֶּם ה' בְּדִבְרֵיכֶם, כֵּיוָן שֶׁהֵן מֵתִים, הֵן פּוֹסְקִים מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁנֶּאֱמַר (איוב ג, יז): שָׁם רְשָׁעִים חָדְלוּ רֹגֶז, שָׁם חָדְלוּ מִלְּהַכְעִיס לְהַקָּדוֹשׁ בָּרוּךְ הוּא. מִפְּנֵי מָה נִגְזְרָה מִיתָה עַל הַצַּדִּיקִים, אֶלָּא כָּל זְמַן שֶׁהַצַּדִּיקִים חַיִּים הֵם נִלְחָמִים עִם יִצְרָן, כֵּיוָן שֶׁהֵם מֵתִים הֵם נָחִין, הֲדָא הוּא דִּכְתִיב (איוב ג, יז): וְשָׁם יָנוּחוּ יְגִיעֵי כֹחַ, דַּיֵּנוּ מַה שֶּׁיָּגַעְנוּ. וְרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר לִתֵּן שָׂכָר לְאֵלּוּ בְּכִפְלַיִם, וּלְהִפָּרַע מֵאֵלּוּ בְּכִפְלַיִם. לִתֵּן שָׂכָר לַצַּדִּיקִים שֶׁלֹא הָיוּ רְאוּיִים לִטְעֹם טַעַם מִיתָה וְקִבְּלוּ עֲלֵיהֶם טַעַם מִיתָה, לְפִיכָךְ (ישעיה סא, ז): לָכֵן בְּאַרְצָם מִשְׁנֶה יִירָשׁוּ, וּלְהִפָּרַע מִן הָרְשָׁעִים, שֶׁלֹא הָיוּ צַדִּיקִים רְאוּיִים לִטְעֹם טַעַם מִיתָה, וּבִשְׁבִילָן קִבְּלוּ עֲלֵיהֶם מִיתָה, לְפִיכָךְ מִשְׁנֶה שְׂכָרָן יִירָשׁוּ. 12.6. תּוֹלְדוֹת אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן כָּל תּוֹלְדוֹת שֶׁנֶּאֶמְרוּ בַּתּוֹרָה חֲסֵרִין בַּר מִן תְּרֵין (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פָּרֶץ וגו' וְהָדֵין. וּמִפְּנֵי מָה אִינוּן חֲסֵרִין, רַבִּי יוּדָן בְּשֵׁם רַבִּי אָבִין אָמַר כְּנֶגֶד שִׁשָּׁה דְבָרִים שֶׁנִּטְּלוּ מֵאָדָם הָרִאשׁוֹן, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, וְקוֹמָתוֹ, וּפְרִי הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ. חַיָּיו מִנַּיִן (בראשית ג, יט): כִּי עָפָר אַתָּה. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, ח): וַיִּתְחַבֵּא הָאָדָם וְאִשְׁתּוֹ. אָמַר רַבִּי אַבָּהוּ בְּאוֹתָהּ הַשָּׁעָה גֻּזְעָה קוֹמָתוֹ שֶׁל אָדָם הָרִאשׁוֹן וְנַעֲשֵׂית שֶׁל מֵאָה אַמָּה. פְּרִי הָאִילָן וּפְרִי הָאָרֶץ מִנַּיִן, שֶׁנֶּאֱמַר (בראשית ג, יז): אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ. מְאוֹרוֹת, רַבִּי שִׁמְעוֹן בֶּן רַבִּי יְהוּדָה אִישׁ כְּפַר עַכּוֹ אָמַר מִשֵּׁם רַבִּי מֵאִיר, אַף עַל פִּי שֶׁנִּתְקַלְּלוּ הַמְאוֹרוֹת מֵעֶרֶב שַׁבָּת, לֹא לָקוּ עַד מוֹצָאֵי שַׁבָּת. אַתְיָא כְּרַבָּנָן וְלָא אַתְיָא כְּרַבִּי יוֹסֵי, דְּאָמַר רַבִּי יוֹסֵי אָדָם הָרִאשׁוֹן לֹא לָן כְּבוֹדוֹ עִמּוֹ, מַאי טַעְמֵיהּ (תהלים מט, יג): אָדָם בִּיקָר בַּל יָלִין וגו'. וְרַבָּנָן אָמְרֵי בְּמוֹצָאֵי שַׁבָּת נִטַּל זִיווֹ מִמֶּנּוּ וּטְרָדוֹ מִגַּן עֵדֶן, הֲדָא הוּא דִכְתִיב (בראשית ג, כד): וַיְגָרֶשׁ אֶת הָאָדָם, וּכְתִיב (איוב יד, כ): מְשַׁנֶּה פָנָיו וַתְּשַׁלְּחֵהוּ, אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן, אוֹתָהּ הָאוֹרָה שֶׁנִּבְרָא בָּהּ הָעוֹלָם, אָדָם הָרִאשׁוֹן עָמַד וְהִבִּיט בָּהּ מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, כֵּיוָן שֶׁרָאָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה דּוֹר אֱנוֹשׁ וּמַעֲשֵׂה דּוֹר הַמַּבּוּל וּמַעֲשֵׂה דּוֹר הַפְלָגָה שֶׁהֵן מְקוּלְקָלִים, עָמַד וּגְנָזוֹ מֵהֶם, שֶׁנֶּאֱמַר (איוב לח, טו): וְיִמָּנַע מֵרְשָׁעִים אוֹרָם. וְלָמָּה גְּנָזוֹ, אֶלָּא גְּנָזוֹ לַצַּדִּיקִים לֶעָתִיד לָבוֹא, שֶׁנֶּאֱמַר (בראשית א, ד): וַיַּרְא אֱלֹהִים אֶת הָאוֹר כִּי טוֹב, וְאֵין טוֹב אֶלָּא צַדִּיקִים, שֶׁנֶּאֱמַר (ישעיה ג, י): אִמְרוּ צַדִּיק כִּי טוֹב. וּמִנַּיִן שֶׁגְּנָזוֹ לַצַּדִּיקִים, שֶׁנֶּאֱמַר (משלי ד, יח): וְאֹרַח צַדִּיקִים כְּאוֹר נֹגַהּ. וְכֵיוָן שֶׁרָאָה אוֹר שֶׁהוּא גָּנוּז לַצַּדִּיקִים שָׂמַח, שֶׁנֶּאֱמַר (משלי יג, ט): וְאוֹר צַדִּיקִים יִשְׂמָח. רַבִּי לֵוִי בְּשֵׁם רַבִּי גְּזֵירָא אָמַר, שְׁלשִׁים וְשֵׁשׁ שָׁעוֹת שִׁמְשָׁה אוֹתָהּ הָאוֹרָה, שְׁתֵּים עֶשְׂרֵה שֶׁל עֶרֶב שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל לֵיל שַׁבָּת, וּשְׁתֵּים עֶשְׂרֵה שֶׁל שַׁבָּת. כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן בִּקֵּשׁ לְגָנְזָהּ, חָלַק כָּבוֹד לַשַׁבָּת, שֶׁנֶּאֱמַר (בראשית ב, ג): וַיְבָרֶךְ אֱלֹהִים אֶת יוֹם הַשְּׁבִיעִי, וּבַמֶּה בֵּרְכוֹ, בָּאוֹר, כֵּיוָן שֶׁשָּׁקְעָה הַחַמָּה בְּלֵילֵי שַׁבָּת שִׁמְשָׁה הָאוֹרָה, הִתְחִילוּ הַכֹּל מְקַלְּסִין לְהַקָּדוֹשׁ בָּרוּךְ הוּא, הֲדָא הוּא דִכְתִיב (איוב לז, ג): תַּחַת כָּל הַשָּׁמַיִם יִשְׁרֵהוּ, מִפְּנֵי מָה, (איוב לז, ג): וְאוֹרוֹ עַל כַּנְפוֹת הָאָרֶץ. הֵאִירָה אוֹתָהּ הָאוֹרָה כָּל הַיּוֹם וְכָל הַלַּיְלָה. כֵּיוָן שֶׁשָּׁקְעָה חַמָּה בְּמוֹצָאֵי שַׁבָּת הִתְחִיל הַחשֶׁךְ מְמַשְׁמֶשֶׁת וּבָא, בְּאוֹתָהּ שָׁעָה נִתְיָרֵא אָדָם הָרִאשׁוֹן, אָמַר שֶׁמָּא אוֹתוֹ שֶׁכָּתוּב בּוֹ (בראשית ג, טו): הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב, בָּא לְהִזְדַּוֵּוג לִי, (תהלים קלט, יא): וָאֹמַר אַךְ חשֶׁךְ יְשׁוּפֵנִי, אֶתְמְהָא. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא זִמֵּן לוֹ שְׁנֵי רְעָפִים וְהִקִּישָׁן זֶה לָזֶה וְיָצָאת הָאוֹר וּבֵרַךְ עָלֶיהָ, הֲדָא הוּא דִכְתִיב (תהלים קלט, יא): וְלַיְלָה אוֹר בַּעֲדֵנִי, אַתְיָא כְּהַהִיא דְּתָנֵי דְּבֵי רַבִּי יִשְׁמָעֵאל מִפְּנֵי מָה מְבָרְכִין עַל הָאוֹר בְּמוֹצָאֵי שַׁבָּת בּוֹרֵא מְאוֹרֵי הָאֵשׁ, מִפְּנֵי שֶׁהוּא תְּחִלַּת בְּרִיָּתוֹ, רַב הוּנָא בְּשֵׁם רַבִּי אַיְּבוּ בְּשֵׁם רַבִּי יוֹחָנָן אָמַר, אַף בְּמוֹצָאֵי יוֹם הַכִּפּוּרִים מְבָרְכִין עָלָיו, מִפְּנֵי שֶׁשָּׁבַת בְּאוֹתוֹ הַיּוֹם. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל אָמַר, אַף עַל פִּי שֶׁנִּבְרְאוּ הַדְּבָרִים עַל מְלֵיאָתָן, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִתְקַלְקְלוּ, וְעוֹד אֵינָן חוֹזְרִין לְתִקּוּנָן עַד שֶׁיָּבֹא בֶּן פֶּרֶץ, שֶׁנֶּאֱמַר (רות ד, יח): וְאֵלֶּה תּוֹלְדוֹת פֶּרֶץ, מָלֵא, בִּשְׁבִיל שִׁשָּׁה דְבָרִים שֶׁיַּחְזְרוּ, וְאֵלּוּ הֵן: זִיווֹ, חַיָּיו, קוֹמָתוֹ, פֵּרוֹת הָאָרֶץ, וּפֵרוֹת הָאִילָן, וּמְאוֹרוֹת. זִיווֹ מִנַּיִן, שֶׁנֶּאֱמַר (שופטים ה, לא): וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ. חַיָּיו מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה סה, כב): כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי וגו', תָּנֵי רַבִּי שִׁמְעוֹן בֶּן יוֹחָאי אוֹמֵר אֵין עֵץ אֶלָּא תּוֹרָה, הֵיךְ מָה דְאַתְּ אָמַר (משלי ג, יח): עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ. קוֹמָתוֹ מִנַּיִן, שֶׁנֶּאֱמַר (ויקרא כו, יג): וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת. תָּנֵי רַבִּי חִיָּא בְּקוֹמָה זְקוּפָה וְלֹא יְרֵאִים מִכָּל בְּרִיָּה. רַבִּי יוּדָן אוֹמֵר מֵאָה אַמָּה כְּאָדָם הָרִאשׁוֹן. רַבִּי שִׁמְעוֹן אָמַר מָאתַיִם אַמָּה. רַבִּי אֶלְעָזָר בַּר רַבִּי שִׁמְעוֹן אָמַר שְׁלשׁ מֵאוֹת, קוֹמְמָאָה, מִיּוּת מָאתַיִם. רַבִּי אַבָּהוּ אָמַר תְּשַׁע מֵאוֹת אַמָּה. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי דוֹסָא אָמַר טַעְמֵיהּ דְּרַבִּי אַבָּהוּ מֵהָכָא: כִּי כִּימֵי הָעֵץ יְמֵי עַמִּי, כַּשִּׁקְמָה הַזּוֹ שֶׁהִיא עוֹשָׂה בָּאָרֶץ שֵׁשׁ מֵאוֹת שָׁנָה, וְהַוְּלַד יוֹצֵא מִמְּעֵי אִמּוֹ בְּאַמָּה גְדוּמָה, צֵא וַחֲשֹׁב אַמָּה וּמֶחֱצָה בְּכָל שָׁנָה, הֲרֵי תְּשַׁע מֵאוֹת אַמָּה. פֵּרוֹת הָאָרֶץ וּפֵרוֹת הָאִילָן מִנַּיִן, שֶׁנֶּאֱמַר (זכריה ח, יב): כִּי זֶרַע הַשָּׁלוֹם הַגֶּפֶן תִּתֵּן פִּרְיָהּ וגו'. מְאוֹרוֹת מִנַּיִן, שֶׁנֶּאֱמַר (ישעיה ל, כו): וְהָיָה אוֹר הַלְּבָנָה כְּאוֹר הַחַמָּה וגו'. 14.2. וַיִּיצֶר שְׁנֵי יְצִירוֹת, יְצִירָה לְאָדָם וִיצִירָה לְחַוָּה. יְצִירָה לְשִׁבְעָה, וִיצִירָה לְתִשְׁעָה. רַב הוּנָא אָמַר נוֹצָר לְשִׁבְעָה וְנוֹלַד לִשְׁמוֹנָה אוֹ לְתִשְׁעָה, חַי. נוֹצָר לְתִשְׁעָה וְנוֹלַד לִשְׁמוֹנָה, אֵינוֹ חַי. קַל וָחֹמֶר לְשִׁבְעָה. בָּעוֹן קַמֵּיהּ דְּרַבִּי אַבָּהוּ, מִנַּיִן שֶׁהַנּוֹצָר לְשִׁבְעָה חַי, אֲמַר לְהוֹן מִדִּידְכוֹן אֲנָא מַמְטֵי לְכוֹן, זיט"א אפט"א, איט"א אוכט"א. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. 21.3. אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ וְרֹאשׁוֹ לָעָב יַגִּיעַ (איוב כ, ו), אִם יַעֲלֶה לַשָּׁמַיִם שִׂיאוֹ, רוּמֵיהּ. וְרֹאשׁוֹ לָעָב יַגִּיעַ, עַד מָטֵי עֲנָנַיָא, אָמַר רַבִּי יְהוֹשֻׁעַ בְּרַבִּי חֲנִינָא וְרַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר מְלוֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ מִן הַמִּזְרָח לַמַּעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לַדָּרוֹם מִנַּיִן (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. (איוב כ, ז): כְּגֶלְּלוֹ לָנֶצַח יֹאבֵד, עַל שֶׁגָּלַל מִצְוָה קַלָּה נִטְרַד מִגַּן עֵדֶן, (איוב כ, ז): רֹאָיו יֹאמְרוּ אַיּוֹ, הוּא הָאָדָם, כֵּיוָן שֶׁטְּרָדוֹ הִתְחִיל מְקוֹנֵן עָלָיו וְאוֹמֵר הֵן הָאָדָם וגו'. 24.2. דָּבָר אַחֵר, זֶה סֵפֶר תּוֹלְדֹת אָדָם, כְּתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וְעַל סִפְרְךָ כֻּלָּם יִכָּתֵבוּ יָמִים יֻצָּרוּ וְלוֹ אֶחָד בָּהֶם, רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי. וּמִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר גֹּלֶם בְּרָאוֹ וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוּא דִכְתִיב: גָּלְמִי רָאוּ עֵינֶיךָ. אָמַר רַבִּי יְהוּדָה בַּר סִימוֹן עַד שֶׁאָדָם הָרִאשׁוֹן מֻטָּל גֹּלֶם לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם, הֶרְאָה לוֹ דּוֹר דּוֹר וְדוֹרְשָׁיו, דּוֹר דּוֹר וַחֲכָמָיו, דּוֹר דּוֹר וְסוֹפְרָיו, דּוֹר דּוֹר וּמַנְהִיגָיו, שֶׁנֶּאֱמַר: גָּלְמִי רָאוּ עֵינֶיךָ, גֹּלֶם שֶׁרָאוּ עֵינֶיךָ כְּבָר הֵם כְּתוּבִים עַל סִפְרוֹ שֶׁל אָדָם הָרִאשׁוֹן, הֱוֵי זֶה סֵפֶר תּוֹלְדוֹת אָדָם. 8.1. "... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...", 12.6. "... seven things were taken away from Adam Harishon after he ate from the tree of knowing, including among them] his brilliance, his life, and his stature / zivo v’chayyav v’qomato...", 14.3. "... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world].", 14.4. "Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him.", 21.3. "...R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5].", 24.2. "... R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” ",
95. Hermas, Similitudes, 9.16.3-9.16.4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 243
96. Alcinous, Handbook of Platonism, 10.3-10.4 (2nd cent. CE - 2nd cent. CE)  Tagged with subjects: •sethianism Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 258
97. Hippolytus, Against Noetus, 4.2.1-4.2.3, 4.16.9-4.16.10, 4.46-4.51, 4.47.1-4.47.5, 4.48.1-4.48.10, 4.48.13, 5.2-5.28, 5.6.3-5.6.6, 5.7.20-5.7.21, 5.7.30, 5.7.34, 5.8.2, 5.8.7, 5.8.9-5.8.10, 5.8.30, 5.8.39-5.8.45, 5.9.2, 5.9.8-5.9.14, 5.9.18-5.9.22, 5.10.2, 5.11.1, 5.12.4-5.12.7, 5.13.9, 5.14.5, 5.16.1, 5.16.6-5.16.16, 5.17.1-5.17.2, 5.17.7-5.17.12, 5.19.11, 5.19.13-5.19.22, 5.20.4-5.20.5, 5.26.1, 5.26.6, 5.26.11-5.26.13, 5.26.21-5.26.23, 5.26.27-5.26.32, 5.28.1, 6.6.1, 6.29-6.36, 7.20-7.27, 7.26.6, 7.29.1, 7.30, 7.36.3, 8.20.3, 9.7.1-9.7.3, 9.10.9-9.10.12, 9.14.1, 10.9-10.11, 10.15, 10.15.7, 10.27.1-10.27.2, 10.29.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 23, 67, 77, 78, 97, 120, 128, 213, 221, 231
98. Hippolytus, Apostolic Tradition, 20-21 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 276
99. Anon., Leviticus Rabba, 18.2 (2nd cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 205
18.2. דָּבָר אַחֵר, אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ, זֶה שֶׁאָמַר הַכָּתוּב (חבקוק א, ז): אָיֹם וְנוֹרָא הוּא מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא. אָיֹם וְנוֹרָא הוּא, זֶה אָדָם הָרִאשׁוֹן, רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן מְלֹא כָל הָעוֹלָם כֻּלּוֹ בְּרָאוֹ, מִמִּזְרַח לְמַעֲרָב, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי, מִן הַצָּפוֹן לְדָרוֹם, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, וּמִנַּיִן אַף כַּחֲלָלוֹ שֶׁל עוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זוֹ חַוָּה, הֲדָא הוּא דִכְתִיב (בראשית ג, יב): וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה לִּי וגו'. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה עֵשָׂו, הֲדָא הוּא דִכְתִיב (תהלים כז, טו): וַתִּקַּח רִבְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה עֹבַדְיָה, אָמַר רַבִּי יִצְחָק עֹבַדְיָה גֵּר אֲדוֹמִי הָיָה, וְהָיָה מִתְנַבֵּא עַל אֱדוֹם (עובדיה א, יח): וְלֹא יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה סַנְחֵרִיב, דִּכְתִיב (ישעיה לו, כ): מִי בְּכָל אֱלֹהֵי הָאֲרָצוֹת הָאֵלֶּה אֲשֶׁר הִצִילוּ אֶת אַרְצָם מִיָּדִי. מִמֶּנוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, אֵלּוּ בָּנָיו (מלכים ב יט, לז): וַיְהִי הוּא מִשְׁתַּחֲוֶה בֵּית נִסְרֹךְ אֱלֹהָיו וְאַדְרַמֶּלֶךְ וְשַׁרְאֶצֶר בָּנָיו הִכֻּהוּ בַחֶרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה חִירָם מֶלֶךְ צוֹר, דִּכְתִיב (יחזקאל כח, ב): בֶּן אָדָם אֱמֹר לִנְגִיד צֹר כֹּה אָמַר ה' אֱלֹהִים יַעַן גָּבַהּ לִבְּךָ. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה נְבוּכַדְנֶצַּר, אָמַר רַבִּי סִימוֹן מָסֹרֶת אַגָּדָה הִיא חִירָם בַּעַל אִמּוֹ שֶׁל נְבוּכַדְנֶצַּר הָיָה, עָמַד עָלָיו וַהֲרָגוֹ, הֲדָא הוּא דִכְתִיב (יחזקאל כח, יח): וָאוֹצִיא אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, זֶה נְבוּכַדְנֶצַּר (ישעיה יד, יג): וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה וגו'. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, זֶה אֱוִיל מְרֹדַךְ, אָמְרוּ כָּל אוֹתָן שֶׁבַע שָׁנִים שֶׁעָבְרוּ עַל נְבוּכַדְנֶצַּר, נָטְלוּ אֶת אֱוִיל מְרֹדַךְ וְהִמְלִיכוּהוּ תַּחְתָּיו, וְכֵיוָן שֶׁחָזַר נְטָלוֹ וַחֲבָשׁוֹ בְּבֵית הָאֲסוּרִים, וְכָל מִי שֶׁהָיָה נִכְנַס בְּבֵית הָאֲסוּרִים בְּיָמָיו לֹא הָיָה יוֹצֵא מִשָּׁם לְעוֹלָם, שֶׁנֶּאֱמַר (ישעיה יד, יז): אֲסִירָיו לֹא פָתַח בָּיְתָה. וְכֵיוָן שֶׁמֵּת חָזְרוּ עַל אֱוִיל מְרֹדַךְ לְהַמְלִיכוֹ, אָמַר לָהֶם אֵינִי שׁוֹמֵעַ לָכֶם, בָּרִאשׁוֹנָה שָׁמַעְתִּי לָכֶם נְטָלַנִּי וַחֲבָשַׁנִי בְּבֵית הָאֲסוּרִים, וְעַכְשָׁיו הֲרֵי הוּא הוֹרְגֵנִי, וְלֹא הֶאֱמִין לָהֶם עַד שֶׁגְּרָרוּהוּ וְהִשְׁלִיכוּהוּ לְפָנָיו, הֲדָא הוּא דִכְתִיב (ישעיה יד, יט): וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ וגו'. אָמַר רַבִּי אָבִינָא וְלֹא עוֹד אֶלָּא כָּל שׂוֹנֵא וְשׂוֹנֵא שֶׁהָיָה לוֹ הָיָה בָּא וְדוֹקְרוֹ בַּחֶרֶב, לְקַיֵּם מַה שֶּׁנֶּאֱמַר (ישעיה יד, יט): לְבֻשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב. דָּבָר אַחֵר, אָיֹם וְנוֹרָא הוּא, אֵלּוּ יִשְׂרָאֵל, דִּכְתִיב (תהלים פב, ו): אֲנִי אָמַרְתִּי אֱלֹהִים אַתֶּם. מִמֶּנּוּ מִשְׁפָּטוֹ וּשְׂאֵתוֹ יֵצֵא, שֶׁלָּקוּ בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶן: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ.
100. Hippolytus, Refutation of All Heresies, 4.2.1-4.2.3, 4.16.9-4.16.10, 4.46-4.51, 4.47.1-4.47.5, 4.48.1-4.48.10, 4.48.13, 5.2-5.28, 5.6.3-5.6.6, 5.7.20-5.7.21, 5.7.30, 5.7.34, 5.8.2, 5.8.7, 5.8.9-5.8.10, 5.8.30, 5.8.39-5.8.45, 5.9.2, 5.9.8-5.9.14, 5.9.18-5.9.22, 5.10.2, 5.11.1, 5.12.4-5.12.7, 5.13.9, 5.14.5, 5.16.1, 5.16.6-5.16.16, 5.17.1-5.17.2, 5.17.7-5.17.12, 5.19.11, 5.19.13-5.19.22, 5.20.4-5.20.5, 5.26.1, 5.26.6, 5.26.11-5.26.13, 5.26.21-5.26.23, 5.26.27-5.26.32, 5.28.1, 6.6.1, 6.29-6.36, 6.32.5-6.32.6, 7.20-7.27, 7.26.6, 7.29.1, 7.30, 7.36.3, 8.20.3, 9.7.1-9.7.3, 9.10.9-9.10.12, 9.14.1, 10.9-10.11, 10.15, 10.15.7, 10.27.1-10.27.2, 10.29.2 (2nd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 72
101. Nag Hammadi, Apocalypse of Peter, 74.14, 81.10-81.18, 81.20.21, 82.22-82.23, 83.6-83.8 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237
102. Nag Hammadi, Apocalypse of James, 20.7-22.17, 30.23, 30.24, 30.25, 30.26, 32.1, 32.2, 32.3, 33.11-35.19 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 180, 251
103. Nag Hammadi, Allogenes, 45.22, 45.23, 45.24, 49.26, 57.27-60.37, 59.10, 59.11, 59.12, 59.13, 59.14, 59.15, 59.16, 59.17, 59.18, 59.19, 59.20, 60.16, 60.17, 60.18, 60.19, 60.20, 60.21, 60.22, 60.23, 60.24, 60.25, 60.26, 60.27, 60.28, 60.29, 60.30, 60.31, 60.32, 60.33, 60.34, 60.35, 60.36, 60.37, 61.36, 61.37, 62.19, 62.20, 62.21, 62.22, 62.23, 62.28-63.25 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32
104. Porphyry, Life of Plotinus, 23, 16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32, 39, 289, 290
105. Eusebius of Caesarea, Ecclesiastical History, 2.15.1-2.15.2, 3.24.5-3.24.17, 3.39, 3.39.15-3.39.16, 4.10, 4.18.6-4.18.8, 4.29.4-4.29.5, 5.1, 5.24.3, 6.14.7, 6.22 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 21, 88, 253, 272, 276, 286
2.15.1. And thus when the divine word had made its home among them, the power of Simon was quenched and immediately destroyed, together with the man himself. And so greatly did the splendor of piety illumine the minds of Peter's hearers that they were not satisfied with hearing once only, and were not content with the unwritten teaching of the divine Gospel, but with all sorts of entreaties they besought Mark, a follower of Peter, and the one whose Gospel is extant, that he would leave them a written monument of the doctrine which had been orally communicated to them. Nor did they cease until they had prevailed with the man, and had thus become the occasion of the written Gospel which bears the name of Mark. 2.15.2. And they say that Peter — when he had learned, through a revelation of the Spirit, of that which had been done — was pleased with the zeal of the men, and that the work obtained the sanction of his authority for the purpose of being used in the churches. Clement in the eighth book of his Hypotyposes gives this account, and with him agrees the bishop of Hierapolis named Papias. And Peter makes mention of Mark in his first epistle which they say that he wrote in Rome itself, as is indicated by him, when he calls the city, by a figure, Babylon, as he does in the following words: The church that is at Babylon, elected together with you, salutes you; and so does Marcus my son. 3.24.5. And the rest of the followers of our Saviour, the twelve apostles, the seventy disciples, and countless others besides, were not ignorant of these things. Nevertheless, of all the disciples of the Lord, only Matthew and John have left us written memorials, and they, tradition says, were led to write only under the pressure of necessity. 3.24.6. For Matthew, who had at first preached to the Hebrews, when he was about to go to other peoples, committed his Gospel to writing in his native tongue, and thus compensated those whom he was obliged to leave for the loss of his presence. 3.24.7. And when Mark and Luke had already published their Gospels, they say that John, who had employed all his time in proclaiming the Gospel orally, finally proceeded to write for the following reason. The three Gospels already mentioned having come into the hands of all and into his own too, they say that he accepted them and bore witness to their truthfulness; but that there was lacking in them an account of the deeds done by Christ at the beginning of his ministry. 3.24.8. And this indeed is true. For it is evident that the three evangelists recorded only the deeds done by the Saviour for one year after the imprisonment of John the Baptist, and indicated this in the beginning of their account. 3.24.9. For Matthew, after the forty days' fast and the temptation which followed it, indicates the chronology of his work when he says: Now when he heard that John was delivered up he withdrew from Judea into Galilee. 3.24.10. Mark likewise says: Now after that John was delivered up Jesus came into Galilee. And Luke, before commencing his account of the deeds of Jesus, similarly marks the time, when he says that Herod, adding to all the evil deeds which he had done, shut up John in prison. 3.24.11. They say, therefore, that the apostle John, being asked to do it for this reason, gave in his Gospel an account of the period which had been omitted by the earlier evangelists, and of the deeds done by the Saviour during that period; that is, of those which were done before the imprisonment of the Baptist. And this is indicated by him, they say, in the following words: This beginning of miracles did Jesus; and again when he refers to the Baptist, in the midst of the deeds of Jesus, as still baptizing in Aenon near Salim; where he states the matter clearly in the words: For John was not yet cast into prison. 3.24.12. John accordingly, in his Gospel, records the deeds of Christ which were performed before the Baptist was cast into prison, but the other three evangelists mention the events which happened after that time. 3.24.13. One who understands this can no longer think that the Gospels are at variance with one another, inasmuch as the Gospel according to John contains the first acts of Christ, while the others give an account of the latter part of his life. And the genealogy of our Saviour according to the flesh John quite naturally omitted, because it had been already given by Matthew and Luke, and began with the doctrine of his divinity, which had, as it were, been reserved for him, as their superior, by the divine Spirit. 3.24.14. These things may suffice, which we have said concerning the Gospel of John. The cause which led to the composition of the Gospel of Mark has been already stated by us. 3.24.15. But as for Luke, in the beginning of his Gospel, he states himself the reasons which led him to write it. He states that since many others had more rashly undertaken to compose a narrative of the events of which he had acquired perfect knowledge, he himself, feeling the necessity of freeing us from their uncertain opinions, delivered in his own Gospel an accurate account of those events in regard to which he had learned the full truth, being aided by his intimacy and his stay with Paul and by his acquaintance with the rest of the apostles. 3.24.16. So much for our own account of these things. But in a more fitting place we shall attempt to show by quotations from the ancients, what others have said concerning them. 3.24.17. But of the writings of John, not only his Gospel, but also the former of his epistles, has been accepted without dispute both now and in ancient times. But the other two are disputed. 3.39.15. This also the presbyter said: Mark, having become the interpreter of Peter, wrote down accurately, though not in order, whatsoever he remembered of the things said or done by Christ. For he neither heard the Lord nor followed him, but afterward, as I said, he followed Peter, who adapted his teaching to the needs of his hearers, but with no intention of giving a connected account of the Lord's discourses, so that Mark committed no error while he thus wrote some things as he remembered them. For he was careful of one thing, not to omit any of the things which he had heard, and not to state any of them falsely. These things are related by Papias concerning Mark. 3.39.16. But concerning Matthew he writes as follows: So then Matthew wrote the oracles in the Hebrew language, and every one interpreted them as he was able. And the same writer uses testimonies from the first Epistle of John and from that of Peter likewise. And he relates another story of a woman, who was accused of many sins before the Lord, which is contained in the Gospel according to the Hebrews. These things we have thought it necessary to observe in addition to what has been already stated. 4.18.6. He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day. In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth. 4.18.7. And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho: Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's. 4.18.8. He writes also that even down to his time prophetic gifts shone in the Church. And he mentions the Apocalypse of John, saying distinctly that it was the apostle's. He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture. A great many other works of his are still in the hands of many of the brethren. 4.29.4. But a little later a certain man named Severus put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians. 4.29.5. They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures. And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles. 5.24.3. He fell asleep at Ephesus. 6.14.7. When Peter learned of this, he neither directly forbade nor encouraged it. But, last of all, John, perceiving that the external facts had been made plain in the Gospel, being urged by his friends, and inspired by the Spirit, composed a spiritual Gospel. This is the account of Clement.
106. Porphyry, On The Cave of The Nymphs, 6 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 245, 257
6. This world, then, is sacred and pleasant to souls wno nave now proceeded into nature, and to natal daemons, though it is essentially dark and obscure; from which some have suspected that souls also are of an obscure nature and essentially consist of air. Hence a cavern, which is both pleasant and dark, will be appropriately consecrated to souls on the earth, conformably to its similitude to the world, in which, as in the greatest of all temples, souls reside. To the nymphs likewise, who preside over waters, a cavern, in which there are perpetually flowing streams, is adapted. Let, therefore, this present cavern be consecrated to souls, and among the more partial powers, to nymphs that preside over streams and fountains, and who, on this account, are called fontal and naiades. Waat, therefore, are the different symbols, some of which are adapted to souls, but others to the aquatic powers, in order that we may apprehend that this cavern is consecrated in common to |19 both? Let the stony bowls, then, and the amphorae be symbols of the aquatic nymphs. For these are, indeed, the symbols of Bacchus, but their composition is fictile, i.e., consists of baked earth, and these are friendly to the vine, the gift of God; since the fruit of the vine is brought to a proper maturity by the celestial fire of the sun. But the stony bowls and amphorae are in the most eminent degree adapted to the nymphs who preside over the water that flows from rocks. And to souls that descend into generation and are occupied in corporeal energies, what symbol can be more appropriate than those instruments pertaining to weaving? Hence, also, the poet ventures to say, "that on these, the nymphs weave purple webs, admirable to the view." For the formation of the flesh is on and about the bones, which in the bodies of animals resemble stones. Hence these instruments of weaving consist of stone, and not of any other matter. But the purple webs will evidently be the flesh which is woven from the blood. For purple woollen garments are tinged from blood. and wool is dyed from animal juice. The generation of flesh, also, is through and from blood. Add, too, that |20 the body is a garment with which the soul is invested, a thing wonderful to the sight, whether this refers to the composition of the soul, or contributes to the colligation of the soul (to the whole of a visible essence). Thus, also, Proserpine, who is the inspective guardian of everything produced from seed, is represented by Orpheus as weaving a web (note 7), and the heavens are called by the ancients a veil, in consequence of being,as it were, the vestment of the celestial Gods.
107. Porphyry, On Abstinence, 4.16 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 248
4.16. 16.Among the Persians, indeed, those who are wise in divine concerns, and worship divinity, are called Magi; for this is the signification of Magus, in the Persian tongue. But so great and so venerable are these men thought to be by the Persians, that Darius, the son of Hystaspes, had among other things this engraved on his tomb, that he had been the master of the Magi. They are likewise divided into three genera, as we are informed by Eubulus, who wrote the history of Mithra, in a treatise consisting of many books. In this work he says, that the first and most learned class of the Magi neither eat nor slay any thing animated, but adhere to the ancient abstinence from animals. The second class use some animals indeed [for food], but do not slay any that are tame. Nor do those of the third class, similarly with other men, lay their hands on all animals. For the dogma with all of them which ranks as the first is this, that there is a transmigration of souls; and this they also appear to indicate in the mysteries of Mithra. For in these mysteries, obscurely signifying our having something in common with brutes, they are accustomed to call us by the names of different animals. Thus they denominate the males who participate in the same mysteries lions, but the females lionesses, and those who are ministrant to these rites crows. With respect to their fathers also, they adopt the same mode. For these are denominated by them eagles and hawks. And he who is initiated in the Leontic mysteries, is invested with all-various forms of animals 16; of which particulars, Pallas, in his treatise concerning Mithra, assigning the cause, says, that it is the common opinion that these things are to be referred to the circle of the zodiac, but that truly and accurately speaking, they obscurely signify some thing pertaining to human souls, which, according to the Persians, are invested with bodies of all-various forms. For the Latins also, says Eubulus, call some men, in their tongue, boars and scorpions, lizards, and blackbirds. After the same manner likewise the Persians denominate the Gods the demiurgic causes of these: for they call Diana a she-wolf; but the sun, a bull, a lion, a |128 dragon, and a hawk; and Hecate, a horse, a bull, a lioness, and a dog. But most theologists say that the name of Proserpine (της φερεφαττης) is derived from nourishing a ringdove, (παρα το φερβειν την φατταν) for the ringdove is sacred to this Goddess. Hence, also the priests of Maia dedicate to her a ringdove. And Maia is the same with Proserpine, as being obstetric, and a nurse 17. For this Goddess is terrestrial, and so likewise is Ceres. To this Goddess, also a cock is consecrated; and on this account those that are initiated in her mysteries abstain from domestic birds. In the Eleusinian mysteries, likewise, the initiated are ordered to abstain from domestic birds, from fishes and beans, pomegranates and apples; which fruits are as equally defiling to the touch, as a woman recently delivered, and a dead body. But whoever is acquainted with the nature of divinely-luminous appearances knows also on what account it is requisite to abstain from all birds, and especially for him who hastens to be liberated from terrestrial concerns, and to be established with the celestial Gods. Vice, however, as we have frequently said, is sufficiently able to patronize itself, and especially when it pleads its cause among the ignorant. Hence, among those that are moderately vicious, some think that a dehortation of this kind is vain babbling, and, according to the proverb, the nugacity of old women; and others are of opinion that it is superstition. But those who have made greater advances in improbity, are prepared, not only to blaspheme those who exhort to, and demonstrate the propriety of this abstinence, but calumniate purity itself as enchantment and pride. They, however, suffering the punishment of their sins, both from Gods and men, are, in the first place, sufficiently punished by a disposition [i.e. by a depravity] of this kind. We shall, therefore, still farther make mention of another foreign nation, renowned and just, and believed to be pious in divine concerns, and then pass on to other particulars. |129 SPAN
108. Diogenes Laertius, Lives of The Philosophers, 7.57 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 260
7.57. Seven of the letters are vowels, a, e, ē i, o, u, ō, and six are mutes, b, g, d, k, p, t. There is a difference between voice and speech; because, while voice may include mere noise, speech is always articulate. Speech again differs from a sentence or statement, because the latter always signifies something, whereas a spoken word, as for example βλίτυρι, may be unintelligible – which a sentence never is. And to frame a sentence is more than mere utterance, for while vocal sounds are uttered, things are meant, that is, are matters of discourse.
109. Anon., Pistis Sophia, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.15, 1.30, 1.30-2.82, 1.31, 1.32, 1.33, 1.34, 1.35, 1.36, 1.37, 1.38, 1.39, 1.40, 1.41, 1.42, 1.43, 1.44, 1.45, 1.46, 1.47, 1.48, 1.49, 1.50, 1.51, 1.52, 1.53, 1.54, 1.55, 1.56, 1.57, 1.58, 1.59, 1.60, 1.61, 2.64, 2.65, 2.66, 2.67, 2.68, 2.69, 2.70, 2.71, 2.72, 2.73, 2.74, 2.75, 2.76, 2.77, 2.78, 2.79, 2.80, 2.81, 2.82, 2.100, 3, 3.111, 3.112, 3.113, 3.114, 3.115, 3.116, 3.126, 3.127, 3.128, 3.130, 3.131, 3.132, 4, 4.136, 4.144 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 309; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 123
110. Nag Hammadi, Asclepius, 22-29, 21 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 89
111. Victorinus, Adversus Arium, 1.50 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32
112. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 92, 114
103b. רעה היא אצל צדיקים שנא' (בראשית לא, כד) השמר לך פן תדבר עם יעקב מטוב עד רע בשלמא רע לחיי אלא טוב אמאי לא אלא ש"מ טובתן של רשעים רעה היא אצל צדיקים,בשלמא התם דלמא מדכר ליה שמא דעבודת כוכבים אלא הכא מאי רעה איכא,דקא שדי בה זוהמא דא"ר יוחנן בשעה שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבים שלא עמדו בהר סיני לא פסקה זוהמתן:,חלצה במנעל שאינו שלו וכו': תנו רבנן נעלו אין לי אלא נעלו נעל של כל אדם מנין ת"ל נעל נעל מכל מקום,א"כ מה ת"ל נעלו נעלו הראוי לו פרט לגדול שאין יכול להלוך בו ופרט לקטן שאינו חופה רוב רגלו ופרט לסנדל המסוליים שאין לו עקב,אביי הוה קאי קמיה דרב יוסף אתאי יבמה לחלוץ אמר ליה הב ליה סנדלך יהיב ליה סנדלא דשמאלא א"ל אימר דאמור רבנן דיעבד לכתחלה מי אמר,א"ל אי הכי סנדל שאין שלו נמי אימר דאמור רבנן דיעבד לכתחלה מי אמור א"ל הכי קאמינא לך הב ליה ואקני ליה:,סנדל של עץ: מאן תנא אמר שמואל ר"מ היא דתנן הקיטע יוצא בקב שלו דברי ר"מ ר' יוסי אוסר אבוה דשמואל אומר במחופה עור ודברי הכל:,אמר רב פפי משמיה דרבא סנדל המוסגר לא תחלוץ בו ואם חלצה חליצתה כשרה סנדל המוחלט לא תחלוץ בו ואם חלצה חליצתה פסולה,רב פפא משמיה דרבא אמר אחד סנדל המוסגר ואחד סנדל המוחלט לא תחלוץ בו ואם חלצה חליצתה כשרה,מיתיבי בית המוסגר מטמא מתוכו מוחלט מתוכו ומאחוריו וזה וזה מטמאין בביאה,ואי ס"ד כדמכתת דמי והא בעינן (ויקרא יד, מו) והבא אל הבית וליכא,שאני התם דאמר קרא (ויקרא יד, מה) ונתץ את הבית אפילו בשעת נתיצה קרוי בית,ת"ש מטלית שיש בו שלש על שלש אף על פי שאין בו כזית כיון שנכנס רובה לבית טהור טמאתהו מאי לאו מוחלטת לא מוסגרת,אי הכי אימא סיפא היו בה כמה זיתים כיון שנכנס ממנה כזית לבית טהור טמאתהו,אי אמרת בשלמא מוחלטת היינו דאיתקש למת אלא אי אמרת מוסגרת אמאי איתקש למת,שאני התם דאמר קרא (ויקרא יג, נב) ושרף את הבגד אפילו בשעת שריפה קרוי בגד,וליגמר מיניה איסור מטומאה לא גמרינן,אמר רבא הלכתא אחד סנדל המוסגר ואחד סנדל שמוחלט ואחד סנדל של עבודת כוכבים לא תחלוץ ואם חלצה חליצתה כשרה של תקרובת עבודת כוכבים 103b. b is a disadvantage for the righteous, /b as a righteous individual gains no pleasure from this so-called beneficial act. b As it is stated /b by God to Laban: b “Take heed to yourself that you speak not to Jacob either good or bad” /b (Genesis 31:24). b Granted, /b speak no b bad; this is rightly so, /b i.e., understandable. b But /b speak no b good? Why not? Rather, learn from here /b that even something that would be b a /b good b benefit to the wicked /b like Laban, b is a disadvantage for the righteous. /b ,The Gemara asks: b Granted, there, /b in Laban’s words to Jacob, it is understandable that there could be a certain repulsive aspect to a wicked man speaking nicely to a righteous individual, as b perhaps he will mention to him the name of /b the b idol /b he b worships /b and even though he means well, it still would repulse Jacob. b But here, what disadvantage is there /b if she derives benefit from licentious relations with a wicked man?,The Gemara answers: b He implants filth in her /b and contaminates her, as her body accepts his semen. b As Rabbi Yoḥa /b also b said, /b based on his understanding that the serpent seduced Eve into having sexual relations with him: b When the serpent came upon Eve, he infected her with /b moral b contamination, /b and this contamination remained in all human beings. When the b Jewish people stood at Mount Sinai their contamination ceased, /b whereas with regard to b gentiles, who did not stand at Mount Sinai, their contamination never ceased. /b Therefore, Yael was repulsed by the contamination that she allowed into her body, and she did not benefit from relations with Sisera.,§ It was taught in the mishna that b if she performed i ḥalitza /i using a shoe that was not his, /b the i ḥalitza /i is valid. b The Sages taught: /b From the verse “And remove b his shoe /b from on his foot” (Deuteronomy 25:9), b I have /b derived b only /b that the i yavam /i may wear b “his shoe,” /b i.e., a shoe that belongs to him; b from where /b do I derive that he may wear b any person’s /b shoe? b The verse states /b the words b “shoe” /b and b “shoe” /b twice: “And remove his shoe” (Deuteronomy 25:9), and “The house of he who had his shoe removed” (Deuteronomy 25:10), to teach us that b in any case /b it is acceptable, i.e., the shoes of another person may also be worn for i ḥalitza /i .,But b if so, what /b is the meaning when b the verse states: “His shoe,” /b which seems to indicate that he must own the shoe that he is wearing? It teaches that one must wear b “his shoe,” /b i.e., a shoe that is b fitting for him, excluding /b a shoe so b large that he is unable to walk in it, and excluding /b a shoe b so small it does not cover most of his foot, and /b also b excluding a heelless sandal [ i sandal hamesulyam /i ], /b a sandal b that /b has only a sole but b does not have a heel /b and is not fit for walking.,The Gemara relates: b Abaye was standing before Rav Yosef and a i yevama /i came to perform i ḥalitza /i . /b Rav Yosef b said to /b Abaye: b Give /b the i yavam /i b your sandal /b so that the i ḥalitza /i may begin. b He gave him his left sandal. /b Rav Yosef b said to him: /b Granted, one can b say that the Sages said /b that it is permitted to perform i ḥalitza /i with the left shoe b after the fact, /b but b did they say that /b it is also permitted b i ab initio /i ? /b , b He said to him: If so, /b then b also /b with regard to b a sandal that does not belong to him, say that the Sages said /b that it is permitted b after the fact; /b however, b did they say /b it is permitted as well to perform i ḥalitza /i using another’s shoe b i ab initio /i ? /b Rav Yosef b said to /b Abaye: b This is what I was saying to you: Give him /b your sandal b and transfer ownership to him /b by giving it to him as a temporary gift so that it will be his, and therefore the i ḥalitza /i will be performed in an ideal manner, without any question as to its validity.,The mishna taught that if the i yevama /i performed i ḥalitza /i while the i yavam /i was wearing b a wooden sandal /b the i ḥalitza /i is valid. The Gemara asks: b Who is the i tanna /i /b who taught that it is permitted to use a wooden sandal? b Shmuel said: It is /b the opinion of b Rabbi Meir, as we learned /b in a mishna ( i Shabbat /i 65b): b One with an amputated leg may go out /b on Shabbat b with his wooden leg, /b as it has the legal status of a shoe; this is b the statement of Rabbi Meir. /b And b Rabbi Yosei prohibits /b it, since he does not consider it to have the legal status of a shoe. Alternatively, b the father of Shmuel says: /b Here the mishna is referring to a wooden sandal b that is covered in leather, and all agree. /b This i halakha /i was taught in accordance with all opinions, as even Rabbi Yosei agrees that the leather covering makes it a shoe., b Rav Pappi said in the name of Rava: One should not perform i ḥalitza /i /b on a i yavam /i wearing b a quarantined sandal, /b i.e., a sandal examined by a priest who found its signs of leprosy to be inconclusive, and places the sandal in isolation for a waiting period of up to two weeks to see if clear indications of leprosy develop. b But if she did perform i ḥalitza /i /b while the i yavam /i was wearing it, b her i ḥalitza /i is /b nevertheless b valid /b after the fact. On the other hand, if the sandal with leprosy is b a confirmed sandal, /b i.e., a sandal that was definitively ruled to have leprosy, b one may not perform i ḥalitza /i with it, and if she did perform i ḥalitza /i /b while the man was wearing it, b her i ḥalitza /i is disqualified. /b As an object with confirmed leprosy must be burned, it is considered halakhically as if it were already burnt, and is consequently considered to lack the qualities of a shoe necessary for i ḥalitza /i .,In contrast, b Rav Pappa said in the name of Rava: /b With regard to b both a quarantined sandal and a confirmed sandal /b the same i halakha /i applies: b She may not perform i ḥalitza /i with it /b i ab initio /i , b but if she did perform i ḥalitza /i /b with it, b her i ḥalitza /i is valid. /b ,The Gemara b raises an objection /b to Rav Pappi’s version, from a mishna ( i Nega’im /i 13:4): b A quarantined house, /b i.e., one in which a discoloration appeared and was then quarantined by a priest until it could be determined whether it would be deemed a confirmed house of leprosy or not, b renders /b one who touches it b ritually impure from within, /b i.e., if one touches the inside of the house he becomes ritually impure; a house with b confirmed /b leprosy renders one impure not only b from /b touching it inside from b within, /b but additionally b from /b touching it b behind, /b by touching it on the outside; b and /b both b this and that, /b i.e., both a quarantined house and a confirmed house, b impart ritual impurity through entering /b it, as one who enters into either house becomes ritually impure, even if he does not touch the walls.,The Gemara elaborates: b And if it enters your mind /b to say b that /b an item with confirmed leprosy b is considered as if it were crushed /b and not intact due to the requirement to burn it, b then /b in order to contract ritual impurity through entering a house with leprosy, b we require /b that there be a house, as the verse states: b “Moreover, one who enters the /b house…shall be ritually impure” (Leviticus 14:46)? b And this /b requirement b is not /b satisfied here, as the house confirmed with leprosy must be burned and consequently should be considered as if it is crushed and not intact.,The Gemara answers: b There it is different, as the verse states: “And he shall break down the house” /b (Leviticus 14:45), which teaches that b even while it is being broken down it is /b still b called a house, /b until it is totally destroyed. Therefore, although for other purposes, objects that are required to be burned are considered crushed, the verse explicitly teaches that a house confirmed with leprosy is considered intact with regard to its ability to transmit ritual impurity to those who enter it., b Come /b and b hear /b a proof from the i Tosefta /i ( i Nega’im /i 7:3): If b a rag that is three /b fingerbreadths b by three /b fingerbreadths has a spot of leprosy, then b even if it does not contain /b the minimum volume of b an olive-bulk, once most /b of the rag b enters a pure house it renders /b the house b ritually impure. What, is it not /b referring to a rag with b confirmed /b leprosy, implying that one should calculate its measurements even when its leprosy is confirmed and it is destined to be burned? The Gemara rejects this assumption: b No, /b this is referring to a b quarantined /b rag, which does not have to be burned and is consequently considered intact. It can be measured to determine if it has the minimum measurements required for imparting ritual impurity.,The Gemara challenges: b If /b you interpret it b so, say the latter clause: If /b the rag b was the volume of several olives, /b i.e., it was very thick and even a small section of the cloth was equal to an olive-bulk, b when one olive-bulk of /b the rag b enters a ritually pure house, /b even if it is a small portion of the rag, b it renders /b the house b ritually impure. /b , b Granted, if you say /b that the entire i baraita /i is referring to a rag with b confirmed /b leprosy, b this is /b so b because /b a confirmed leper is b juxtaposed with /b and thereby compared to b a dead person /b (Numbers 12:12), and therefore an olive-bulk of the rag causes ritual impurity just as an olive-bulk of a corpse does. b But if you say /b it is speaking about a b quarantined /b rag, b why should it be juxtaposed to a dead person? /b There is no biblical source comparing a quarantined leper to a corpse, and therefore, there is no reason to think that an olive-bulk of a rag transmits ritual impurity. Only if the rag is of the minimum dimensions and the entire rag enters the airspace does it transmit ritual impurity.,The Gemara answers: That is correct; the i baraita /i is referring to a rag with confirmed leprosy, but nevertheless it is not difficult for Rav Pappi. Although generally objects that are required to be burnt are considered crushed even before they are burnt, this is not true with regard to a garment with leprosy. b There /b the i halakha /i for a garment that has confirmed leprosy b is different, as the verse states: “And he shall burn the garment” /b (Leviticus 13:52), which indicates that b even when it is being burned, it is still called a garment. /b ,The Gemara asks: If your interpretation above is correct, that a garment with confirmed leprosy can still transmit ritual impurity even though the object is to be burned and should be considered crushed, b let us learn from this /b concerning a sandal that even after it has been definitively determined to have leprosy, it is still considered a shoe and should be eligible for i ḥalitza /i , at least after the fact, in accordance with Rav Pappa’s opinion. The Gemara answers: b We cannot derive /b a i halakha /i of b a prohibition from /b a i halakha /i of b ritual impurity, /b as these different areas of i halakha /i cannot be compared. Therefore, although a garment with leprosy is considered intact with regard to the transmission of ritual impurity, that status cannot act as a source to teach that it is intact for the purpose of ruling that i ḥalitza /i performed with a shoe with confirmed leprosy is valid.,The Gemara cites Rava’s final ruling: b Rava said /b that b the i halakha /i is the same for a quarantined sandal, a confirmed sandal, and a sandal of idolatrous worship, /b i.e., a sandal that was placed on a statue of idolatrous worship; b one should not perform i ḥalitza /i /b with it, b and if she did perform i ḥalitza /i /b with it, b her i ḥalitza /i is valid. /b If, however, he was wearing a sandal b that /b functioned as b an offering of idolatrous worship, /b in that it was brought as a gift to an idol;
113. Babylonian Talmud, Shabbat, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 92, 114
146a. שבא נחש על חוה הטיל בה זוהמא ישראל שעמדו על הר סיני פסקה זוהמתן עובדי כוכבי' שלא עמדו על הר סיני לא פסקה זוהמתן א"ל רב אחא בריה דרבא לרב אשי גרים מאי א"ל אע"ג דאינהו לא הוו מזלייהו הוו דכתיב (דברים כט, יד) את אשר ישנו פה עמנו עומד היום לפני ה' אלהינו ואת אשר איננו פה וגו',ופליגא דר' אבא בר כהנא דא"ר אבא בר כהנא עד שלשה דורות לא פסקה זוהמא מאבותינו אברהם הוליד את ישמעאל יצחק הוליד את עשו יעקב הוליד י"ב שבטים שלא היה בהן שום דופי:, big strongמתני׳ /strong /big שובר אדם את החבית לאכול הימנה גרוגרות ובלבד שלא יתכוין לעשות כלי ואין נוקבין מגופה של חבית דברי ר' יהודה וחכמים מתירין ולא יקבנה מצדה ואם היתה נקובה לא יתן עליה שעוה מפני שהוא ממרח אמר ר' יהודה מעשה בא לפני רבן יוחנן בן זכאי בערב ואמר חוששני לו מחטאת:, big strongגמ׳ /strong /big א"ר אושעיא ל"ש אלא דרוסות אבל מפורדות לא ומפורדות לא,מיתיבי ר' שמעון בן גמליאל אומר מביא אדם את החבית של יין ומתיז ראשה בסייף ומניחה לפני האורחים בשבת ואינו חושש ההיא רבנן מתני' רבי נחמיה היא,ומאי דוחקיה דרבי אושעיא לאוקמי מתניתין כרבי נחמיה ובדרוסות לוקמה במפורדות ורבנן אמר רבא מתני' קשיתיה מאי איריא דתני גרוגרות ליתני פירות אלא ש"מ בדרוסות,תניא חדא חותלות של גרוגרות ושל תמרים מתיר ומפקיע וחותך ותניא אידך מתיר אבל לא מפקיע ולא חותך לא קשיא הא רבנן הא ר' נחמיה דתניא ר' נחמיה אומר אפי' תרווד ואפילו טלית ואפילו סכין אין ניטלין אלא לצורך תשמישן,בעו מיניה מרב ששת מהו למיברז חביתא בבורטיא בשבתא לפיתחא קמיכוין ואסיר או דילמא לעין יפה קמיכוין ושרי א"ל לפיתחא קא מכוין ואסיר,מיתיבי רשב"ג אומר מביא אדם חבית של יין ומתיז ראשה בסייף התם ודאי לעין יפה קמיכוין הכא אם איתא דלעין יפה קמיכוין לפתוחי מיפתח:,אין נוקבין מגופה וכו': אמר רב הונא מחלוקת למעלה אבל מן הצד דברי הכל אסור והיינו דקתני לא יקבנה מצדה ורב חסדא אמר מחלוקת מן הצד אבל על גבה דברי הכל מותר והא דקתני לא יקבנה מצדה התם בגופה דחבית,תנו רבנן אין נוקבין נקב חדש בשבת ואם בא להוסיף מוסיף ויש אומרים אין מוסיפין ושוין שנוקבין נקב ישן לכתחילה ותנא קמא מאי שנא מנקב חדש דלא דקא מתקן פיתחא אוסופי נמי קא מתקן פיתחא,אמר רבה דבר תורה כל פתח שאינו עשוי להכניס ולהוציא אינו פתח ורבנן הוא דגזור משום לול של תרנגולין דעביד לעיולי אוירא ולאפוקי הבלא ואם בא להוסיף מוסיף אוסופי ודאי בלול של תרנגולים לא אתי לאוסופי 146a. b the snake came upon Eve, /b i.e., when it seduced her to eat from the Tree of Knowledge, b it infected her with /b moral b contamination, /b and this contamination remained in all human beings. When the b Jewish people stood at Mount Sinai, their contamination ceased, /b whereas b gentiles did not stand at Mount Sinai, /b and b their contamination never ceased. Rav Aḥa, the son of Rava, said to Rav Ashi: What /b about b converts? /b How do you explain the cessation of their moral contamination? Rav Ashi b said to him: Even though they /b themselves b were not /b at Mount Sinai, b their guardian angels were /b present, b as it is written: /b “It is not with you alone that I make this covet and this oath, but b with he that stands here with us today before the Lord our God, and with he that is not here /b with us today” (Deuteronomy 29:13–14), and this includes converts.,The Gemara points out that this opinion b disagrees with Rabbi Abba bar Kahana, as Rabbi Abba bar Kahana said: Until three generations /b passed, the moral b contamination did not cease from our forefathers: Abraham fathered Ishmael, /b who was of lowly moral stature; b Isaac fathered Esau; /b finally, b Jacob fathered twelve tribes in whom there was no flaw. /b Rabbi Abba bar Kahana holds that the moral contamination ceased in the Patriarchs long before the Revelation at Sinai., strong MISHNA: /strong b A person may break a barrel /b on Shabbat in order b to eat dried figs from it, provided he does not intend to make a vessel. And one may not perforate the plug of a barrel /b to extract wine from it; rather, one must remove the plug entirely to avoid creating a new opening for the barrel. This is b the statement of Rabbi Yehuda. And the Rabbis permit /b puncturing the plug, but they too restrict this leniency and say that b one may not perforate /b the plug of the barrel b on its side. And if it was /b already b perforated, one may not apply wax to it /b to seal the hole, b because /b in doing so b he spreads /b the wax evenly on the barrel and thereby violates the prohibited labor of smoothing. b Rabbi Yehuda said: An incident /b of that kind b came before Rabban Yoḥa ben Zakkai in /b the city of b Arav, and he said: I am concerned for him, /b because he may be liable b to /b bring b a sin-offering /b as a result of this., strong GEMARA: /strong b Rabbi Oshaya said: They only taught /b that it is permitted to break open a barrel when the figs were b pressed /b together. This is because in that case it is permissible to use a utensil to separate the figs, that utensil may also be utilized to break open the barrel. b However, /b if the figs were already b separated, /b it is b not /b permitted to handle a utensil for the sole purpose of breaking the barrel. The Gemara asks: b And /b is it b not /b permitted to break the barrel for b separated /b figs?,The Gemara b raises an objection /b based on a i baraita /i : b Rabban Shimon ben Gamliel says: A person may bring a barrel of wine and cut off /b the b top /b of the barrel b with a sword and place it before the guests on Shabbat without concern /b that it is prohibited to move the sword or that doing so constitutes the creation of a new vessel, which is prohibited. Apparently, it is permitted to move a sword in order to open a barrel on Shabbat even if it is not needed to cut the contents of the barrel. The Gemara answers for Rabbi Oshaya: b That /b i baraita /i , which cites the opinion of Rabban Shimon ben Gamliel, is in accordance with the opinion of b the Rabbis, /b whereas b our mishna is /b in accordance with the opinion of b Rabbi Neḥemya, /b who said that it is prohibited to move any utensil on Shabbat for any purpose other than that for which the utensil is designated.,The Gemara asks: b And what forced Rabbi Oshaya to establish the mishna in accordance with /b the minority opinion of b Rabbi Neḥemya /b and to say that it is referring only b to /b the case of a b pressed /b dried figs? b Let him establish /b that the mishna is referring even b to separated /b figs b and /b is in accordance with the opinion of b the Rabbis. Rava said: The mishna /b posed a b difficulty for him; why did /b the i tanna /i b teach particularly /b about b dried figs? Let him teach /b a more general i halakha /i with regard to b fruit. Rather, learn from here that /b the mishna is referring specifically to b pressed /b dried figs, and it is because one requires a utensil to separate them that he may use it to open the barrel as well., b It was taught in one /b i baraita /i : If one has sealed, wicker b baskets of dried figs or of dates, one may untie /b the basket’s knot on Shabbat, and b unbraid /b the basket b and cut /b it open. b And it was taught in another /b i baraita /i : b One may untie /b the knot, b but one may not unbraid or cut /b the basket. There is a contradiction between these two i baraitot /i . The Gemara resolves this contradiction: This is b not difficult. This /b i baraita /i , which permits all of these actions, is in accordance with the opinion of b the Rabbis. That /b i baraita /i , which prohibits unbraiding and cutting, is in accordance with the opinion of b Rabbi Neḥemya. As it was taught /b in a i baraita /i that b Rabbi Neḥemya says: Even a large spoon and even a cloak and even a knife may only be taken /b on Shabbat b for their /b designated b use, /b and it is therefore prohibited to take a knife to cut open baskets of fruit.,The students b raised a dilemma before Rav Sheshet: What is /b the i halakha /i with regard to whether or not it is permitted b to perforate a barrel with a spear [ i burtiya /i ] on Shabbat? /b Is the assumption that b one intends to /b make b an opening /b in the barrel b and /b it is therefore b prohibited, or perhaps /b is the assumption that b one /b merely b intends to /b display b generosity and it is permitted? /b Rav Sheshet b said to them: He intends to /b make b an opening /b in the barrel b and it is prohibited. /b ,The Gemara b raises an objection /b based on that which was taught in the i baraita /i that b Rabban Shimon ben Gamliel says: One may bring a barrel of wine /b on Shabbat b and cut off its top with a sword. /b This contradicts Rav Sheshet’s opinion that opening a barrel with a spear is prohibited? He answered them: b There, /b in the case of the sword, since one essentially destroys the barrel by cutting off its top, b he certainly intends to /b display b generosity /b by breaking the barrel open in his guests’ honor. However, b here, /b in the case of spearing a hole in the barrel, b if it were /b true that b he intends /b to display b generosity, let him open /b the top of the barrel by removing its plug. By perforating the barrel, he indicates that he specifically wants there to be a small hole.,We learned in the mishna: b And one may not perforate the plug /b of a barrel; this is the statement of Rabbi Yehuda, and the Rabbis permit it. b Rav Huna said: /b This b dispute /b is only with regard to a case where one seeks to make a perforation b on top /b of the plug; b however, /b if he seeks to perforate it b from the side, everyone agrees that it is prohibited, /b because people sometimes puncture a barrel beneath the plug in this way. b And that is /b what the mishna b is teaching: One may not perforate it on its side. /b Whereas b Rav Ḥisda said: /b This b dispute /b is with regard to a case where one seeks to perforate it b from the side; however, /b if one seeks to perforate it b on top, everyone agrees that it is permitted, and /b with regard to b that which /b the mishna b is teaching: One may not perforate it on its side, there /b it is referring to perforating b the barrel itself, /b not the plug., b The Sages taught /b in a i baraita /i : b One may not create a new hole /b in a vessel b on Shabbat. And if one seeks to add /b to and widen an already existing hole, b one may add /b to it; b and some say /b that b one may not /b even b add /b to an already existing hole. b And /b all opinions, even those who generally prohibit creating new holes, agree b that one may perforate /b the seal over b an old hole, /b even b i ab initio /i . And /b with regard to the opinion of b the first i tanna /i , /b the Gemara asks: b What is different /b about perforating the seal over an old hole that makes it permitted, whereas b creating a new hole is not /b permitted? Is it because in creating the new hole b he is creating an opening? /b If so, by b adding /b to an already existing hole b he is also creating an opening. /b , b Rabba said: /b Actually, even creating a new hole is not prohibited, because b by Torah law, any opening that is not made to /b both b insert and to remove is not /b considered b an opening, /b and a hole that one perforates in a barrel is intended exclusively to remove the contents of the barrel. b And it was the Sages who issued a decree /b that one may not perforate a vessel b because /b it is similar to perforating b a chicken coop, /b which is designated for use in both directions, e.g., b to let in air and to let out heat, /b and it is therefore prohibited by Torah law. b And /b therefore we learned that b if one seeks to add /b to an existing hole b one may add /b to it. There is no reason to prohibit this due to concern that one may do so in a chicken coop, because b one will certainly not come to add to /b an already existing hole b in a chicken coop, /b
114. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 163
38b. גופו מבבל וראשו מארץ ישראל ואבריו משאר ארצות עגבותיו א"ר אחא מאקרא דאגמא,א"ר יוחנן בר חנינא שתים עשרה שעות הוי היום שעה ראשונה הוצבר עפרו שניה נעשה גולם שלישית נמתחו אבריו רביעית נזרקה בו נשמה חמישית עמד על רגליו ששית קרא שמות שביעית נזדווגה לו חוה שמינית עלו למטה שנים וירדו ארבעה תשיעית נצטווה שלא לאכול מן האילן עשירית סרח אחת עשרה נידון שתים עשרה נטרד והלך לו שנאמר (תהלים מט, יג) אדם ביקר בל ילין,אמר רמי בר חמא אין חיה רעה שולטת באדם אלא אם כן נדמה לו כבהמה שנאמר (תהלים מט, יג) נמשל כבהמות נדמו:,(שע"ה בסו"ף ארמ"י סימן) אמר רב יהודה א"ר בשעה שבקש הקב"ה לבראות את האדם ברא כת אחת של מלאכי השרת אמר להם רצונכם נעשה אדם בצלמנו אמרו לפניו רבש"ע מה מעשיו אמר להן כך וכך מעשיו,אמרו לפניו רבש"ע (תהלים ח, ה) מה אנוש כי תזכרנו ובן אדם כי תפקדנו הושיט אצבעו קטנה ביניהן ושרפם וכן כת שניה כת שלישית אמרו לפניו רבש"ע ראשונים שאמרו לפניך מה הועילו כל העולם כולו שלך הוא כל מה שאתה רוצה לעשות בעולמך עשה,כיון שהגיע לאנשי דור המבול ואנשי דור הפלגה שמעשיהן מקולקלין אמרו לפניו רבש"ע לא יפה אמרו ראשונים לפניך אמר להן (ישעיהו מו, ד) ועד זקנה אני הוא ועד שיבה אני אסבול וגו',אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר (דברים ד, לב) למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקדוש ברוך הוא ידו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפכה,אמר ר"א אדם הראשון מן הארץ עד לרקיע היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים (עד קצה השמים) כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר אחור וקדם צרתני וגו' קשו קראי אהדדי אידי ואידי חדא מידה היא,ואמר רב יהודה אמר רב אדם הראשון בלשון ארמי ספר שנאמר (תהלים קלט, יז) ולי מה יקרו רעיך אל,והיינו דאמר ריש לקיש מאי דכתיב (בראשית ה, א) זה ספר תולדות אדם מלמד שהראהו הקב"ה דור דור ודורשיו דור דור וחכמיו כיון שהגיע לדורו של רבי עקיבא שמח בתורתו ונתעצב במיתתו אמר ולי מה יקרו רעיך אל,ואמר רב יהודה אמר רב אדם הראשון מין היה שנאמר (בראשית ג, ט) ויקרא ה' אלהים אל האדם ויאמר לו איכה אן נטה לבך רבי יצחק אמר מושך בערלתו היה כתיב הכא (הושע ו, ז) והמה כאדם עברו ברית וכתיב התם (בראשית ט, ט) את בריתי הפר,רב נחמן אמר כופר בעיקר היה כתיב הכא עברו ברית וכתיב התם (את בריתי הפר) (ירמיהו כב, ט) ואמרו על אשר עזבו (את) ברית ה' (אלהי אבותם),תנן התם ר"א אומר הוי שקוד ללמוד תורה ודע מה שתשיב לאפיקורוס אמר ר' יוחנן ל"ש אלא אפיקורוס (של) עובדי כוכבים אבל אפיקורוס ישראל כ"ש דפקר טפי,א"ר יוחנן כ"מ שפקרו המינים תשובתן בצידן (בראשית א, כו) נעשה אדם בצלמנו (ואומר) (בראשית א, כז) ויברא אלהים את האדם בצלמו (בראשית יא, ז) הבה נרדה ונבלה שם שפתם (בראשית יא, ה) וירד ה' לראות את העיר ואת המגדל (בראשית לה, ז) כי שם נגלו אליו האלהים (בראשית לה, ג) לאל העונה אותי ביום צרתי,(דברים ד, ז) כי מי גוי גדול אשר לו אלהים קרובים אליו כה' אלהינו בכל קראנו אליו (שמואל ב ז, כג) ומי כעמך כישראל גוי אחד בארץ אשר הלכו אלהים לפדות לו לעם (דניאל ז, ט) עד די כרסוון רמיו ועתיק יומין יתיב,הנך למה לי כדרבי יוחנן דא"ר יוחנן אין הקב"ה עושה דבר אא"כ נמלך בפמליא של מעלה שנאמר (דניאל ד, יד) בגזירת עירין פתגמא ובמאמר קדישין שאילתא,התינח כולהי עד די כרסוון רמיו מאי איכא למימר אחד לו ואחד לדוד דתניא אחד לו ואחד לדוד דברי ר"ע א"ל ר' יוסי עקיבא עד מתי אתה עושה שכינה חול אלא אחד לדין ואחד לצדקה,קבלה מיניה או לא קבלה מיניה ת"ש דתניא אחד לדין ואחד לצדקה דברי ר"ע א"ל ר' אלעזר בן עזריא עקיבא מה לך אצל הגדה כלך אצל נגעים ואהלות אלא אחד לכסא ואחד לשרפרף כסא לישב עליו שרפרף להדום רגליו,אמר רב נחמן האי מאן דידע לאהדורי למינים כרב אידית ליהדר ואי לא לא ליהדר אמר ההוא מינא לרב אידית כתיב (שמות כד, א) ואל משה אמר עלה אל ה' עלה אלי מיבעי ליה א"ל זהו מטטרון ששמו כשם רבו דכתיב (שמות כג, כא) כי שמי בקרבו,אי הכי ניפלחו ליה כתיב (שמות כג, כא) אל תמר בו אל תמירני בו אם כן לא ישא לפשעכם למה לי א"ל הימנותא בידן דאפילו בפרוונקא נמי לא קבילניה דכתיב (שמות לג, טו) ויאמר אליו אם אין פניך הולכים וגו',אמר ליה ההוא מינא לר' ישמעאל בר' יוסי כתיב (בראשית יט, כד) וה' המטיר על סדום ועל עמורה גפרית ואש מאת ה' מאתו מיבעי ליה א"ל ההוא כובס שבקיה אנא מהדרנא ליה דכתיב (בראשית ד, כג) ויאמר למך לנשיו עדה וצלה שמען קולי נשי למך נשיי מיבעי ליה אלא משתעי קרא הכי הכא נמי משתעי קרא הכי א"ל מנא לך הא מפירקיה דר"מ שמיע לי,דא"ר יוחנן כי הוה דריש ר' מאיר בפירקיה הוה דריש תילתא שמעתא תילתא אגדתא תילתא מתלי ואמר ר' יוחנן ג' מאות משלות שועלים היו לו לרבי מאיר ואנו אין לנו אלא שלש 38b. b his torso /b was fashioned from dust taken b from Babylonia, and his head /b was fashioned from dust taken b from Eretz Yisrael, /b the most important land, b and his limbs /b were fashioned from dust taken b from the rest of the lands /b in the world. With regard to b his buttocks, Rav Aḥa says: /b They were fashioned from dust taken b from Akra De’agma, /b on the outskirts of Babylonia., b Rabbi Yoḥa bar Ḥanina says: Daytime is twelve hours /b long, and the day Adam the first man was created was divided as follows: In the b first hour /b of the day, b his dust was gathered. /b In the b second, /b an undefined b figure was fashioned. /b In the b third, his limbs were extended. /b In the b fourth, a soul was cast into him. /b In the b fifth, he stood on his legs. /b In the b sixth, he called /b the creatures by the b names /b he gave them. In the b seventh, Eve was paired with him. /b In the b eighth, they arose to the bed two, and descended four, /b i.e., Cain and Abel were immediately born. In the b ninth, he was commanded not to eat of the Tree /b of Knowledge. In the b tenth, he sinned. /b In the b eleventh, he was judged. /b In the b twelfth, he was expelled and left /b the Garden of Eden, b as it is stated: “But man abides not in honor; /b he is like the beasts that perish” (Psalms 49:13). Adam did not abide, i.e., sleep, in a place of honor for even one night., b Rami bar Ḥama says /b in explanation of the end of that verse: b A wild animal does not have power over a person unless /b that person b seems to /b the wild animal b like an animal, as it is stated: “He is like the beasts that perish.” /b ,The Gemara presents b a mnemonic /b for the statements that follow: b At the time, to the end, Aramaic. Rav Yehuda says /b that b Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: /b If b you agree, let us fashion a person in our image. /b The angels b said before him: Master of the Universe, what are the actions of /b this person You suggest to create? God b said to them: His actions are such and such, /b according to human nature.,The angels b said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” /b (Psalms 8:5), i.e., a creature such as this is not worth creating. God b outstretched His small finger among them and burned them /b with fire. b And the same /b occurred with b a second group /b of angels. The b third group /b of angels that He asked b said before Him: Master of the Universe, the first /b two groups b who spoke /b their mind b before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. /b God then created the first person., b When /b history b arrived at /b the time of b the people of the generation of the flood and the people of the generation of the dispersion, /b i.e., the Tower of Babel, b whose actions were ruinous, /b the angels b said before God: Master of the Universe, didn’t the /b first set of angels b speak appropriately before You, /b that human beings are not worthy of having been created? God b said to them /b concerning humanity: b “Even to your old age I am the same; and even to hoar hairs will I suffer you; /b I have made and I will bear; and I will carry, and I will deliver you” (Isaiah 46:4), i.e., having created people, I will even suffer their flaws., b Rav Yehuda says /b that b Rav says: Adam the first /b man spanned b from one end of the world until the other, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other” /b (Deuteronomy 4:32), meaning that on the day Adam was created he spanned from one end of the heavens until the other. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me and laid Your hand upon me” /b (Psalms 139:5), that at first Adam spanned “behind and before,” meaning everywhere, and then God laid His hand on him and diminished him., b Rabbi Elazar says: /b The height of b Adam the first /b man b was from the ground until the firmament, as it is stated: “Since the day that God created man upon the earth, and from the one end of heaven unto the other.” /b Adam stood “upon the earth” and rose to the end of the heavens. b Once /b Adam b sinned, the Holy One, Blessed be He, placed His hand on him and diminished him, as it is stated: “Behind and before You have created me /b and laid Your hand upon me.” The Gemara asks: The interpretations of b the verses contradict each other. /b The first interpretation is that his size was from one end of the world to the other, and the second interpretation is that it was from the earth until the heavens. The Gemara answers: b This and that, /b from one end of the world to another and from the earth until the heavens, b are one measure, /b i.e., the same distance., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b spoke in the language of Aramaic, as it is stated /b in the chapter of Psalms speaking in the voice of Adam: b “How weighty also are Your thoughts to me, O God” /b (Psalms 139:17)., b And this, /b i.e., that the verse in Psalms is stated by Adam, is what b Reish Lakish says: What /b is the meaning of that b which is written: “This is the book of the generations of Adam” /b (Genesis 5:1)? This verse b teaches that the Holy One, Blessed be He, showed /b Adam b every generation and its /b Torah b interpreters, every generation and its wise ones. When he arrived at /b his vision of b the generation of Rabbi Akiva, /b Adam b was gladdened by his Torah, and saddened by his /b manner of b death. He said: “How weighty also are Your thoughts to me, O God,” /b i.e., how it weighs upon me that a man as great as Rabbi Akiva should suffer., b And Rav Yehuda says /b that b Rav says: Adam the first /b man b was a heretic, as it is stated: “And the Lord called to the man and said to him: Where are you”? /b (Genesis 3:9), meaning, to b where has your heart turned, /b indicating that Adam turned from the path of truth. b Rabbi Yitzḥak says: He was /b one who b drew his foreskin /b forward, so as to remove any indication that he was circumcised. It b is written here: “And they like men [ i adam /i ] have transgressed the covet” /b (Hosea 6:7), b and /b it b is written there: /b “And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; b he has broken My covet” /b (Genesis 17:14)., b Rav Naḥman says: He was a denier of the fundamental principle /b of belief in God. It b is written here: /b “And they like men [ i adam /i ] b have transgressed the covet,” and /b it b is written there: “He has broken My covet,” /b and it is written in a third verse: b “And then they shall answer: Because they have forsaken the covet of the Lord their God /b and worshipped other gods and served them” (Jeremiah 22:9).,§ b We learned /b in a mishna b there /b (Avot 2:14): b Rabbi Eliezer says: Be persistent to learn Torah, and know what to respond to the heretic [ i la’apikoros /i ]. Rabbi Yoḥa says: /b This was b taught only /b with regard to b a gentile heretic, but /b not with regard to b a Jewish heretic, /b as one should not respond to him. b All the more so, /b if one does respond b he will become more heretical. /b His heresy is assumed to be intentional, and any attempt to rebut it will only cause him to reinforce his position., b Rabbi Yoḥa says: Any place /b in the Bible from b where the heretics /b attempt to b prove their heresy, /b i.e., that there is more than one god, b the response to their /b claim is b alongside them, /b i.e., in the immediate vicinity of the verses they cite. The verse states that God said: b “Let us make man in our image” /b (Genesis 1:26), employing the plural, b but it /b then b states: “And God created man in His image” /b (Genesis 1:27), employing the singular. The verse states that God said: b “Come, let us go down and there confound their language” /b (Genesis 11:7), but it also states: b “And the Lord came down to see the city and the tower” /b (Genesis 11:5). The verse states in the plural: b “There God was revealed [ i niglu /i ] to him /b when he fled from the face of his brother” (Genesis 35:7), but it also states in the singular: b “To God Who answers [ i haoneh /i ] me in the day of my distress” /b (Genesis 35:3).,Rabbi Yoḥa cites several examples where the counterclaim is in the same verse as the claim of the heretics. The verse states: b “For what nation is there so great that has God so near to them as the Lord our God is whenever we call upon Him?” /b (Deuteronomy 4:7), where the term “near” is written in plural, i kerovim /i , but the term “upon Him” is written in singular. Another verse states: b “And who is like Your people, like Israel, a nation one in the earth, whom God went to redeem unto Himself for a people?” /b (II Samuel 7:23), where the term “went” is written in plural, i halekhu /i , but the term “Himself” is written in singular. Another verse states: “I beheld b till thrones were placed, and one that was ancient of days did sit” /b (Daniel 7:9); where the term “thrones” is written in plural, i kharsavan /i , but the term “sit” is written in singular.,The Gemara asks: b Why do I /b need b these /b instances of plural words? Why does the verse employ the plural at all when referring to God? The Gemara explains: This is b in accordance with /b the statement b of Rabbi Yoḥa, as Rabbi Yoḥa says: The Holy One, Blessed be He, does not act unless He consults with the entourage of Above, /b i.e., the angels, b as it is stated: “The matter is by the decree of the watchers, and the sentence by the word of the holy ones” /b (Daniel 4:14).,The Gemara clarifies: This b works out well for /b almost b all /b the verses, as they describe an action taken by God, but b what is there to say /b concerning the verse: “I beheld b till thrones were placed”? /b The Gemara answers: b One /b throne is b for Him and one /b throne is b for David, /b i.e., the messiah, b as it is taught /b in a i baraita /i : b One /b throne is b for Him and one /b throne is b for David; /b this is b the statement of Rabbi Akiva. Rabbi Yosei said to him: Akiva! Until when will you desacralize the Divine Presence /b by equating God with a person? b Rather, /b the correct interpretation is that both thrones are for God, as b one /b throne is b for judgment and one /b throne is b for righteousness. /b ,The Gemara asks: Did Rabbi Akiva b accept /b this explanation b from /b Rabbi Yosei b or /b did he b not accept it from him? /b The Gemara suggests: b Come /b and b hear /b a proof to the matter from what was taught in another i baraita /i , b as it is taught /b in a i baraita /i : b One /b throne is b for judgment and one /b throne is b for righteousness; /b this is b the statement of Rabbi Akiva. Rabbi Elazar ben Azarya said to him: Akiva! What are you doing near, /b i.e., discussing, matters of b i aggada /i ? Go near /b tractates b i Nega’im /i and i Oholot /i , /b which examine the complex i halakhot /i of ritual purity, where your knowledge is unparalleled. b Rather, /b the correct interpretation is that while both thrones are for God, b one /b is b for a throne and one /b is b for a stool. /b There is b a throne for God to sit upon, and a stool /b that serves b as His footstool. /b , b Rav Naḥman says: This one, /b i.e., any person, b who knows /b how b to respond to the heretics /b as effectively b as Rav Idit should respond /b to them, b but if /b he does b not /b know, he b should not respond /b to them. The Gemara relates: b A certain heretic said to Rav Idit: /b It b is written /b in the verse concerning God: b “And to Moses He said: Come up to the Lord” /b (Exodus 24:1). The heretic raised a question: b It should have /b stated: b Come up to Me. /b Rav Idit b said to him: This /b term, “the Lord,” in that verse b is /b referring to the angel b Metatron, whose name is like the name of his Master, as it is written: /b “Behold I send an angel before you to keep you in the way and to bring you to the place that I have prepared. Take heed of him and obey his voice; do not defy him; for he will not pardon your transgression, b for My name is in him” /b (Exodus 23:20–21).,The heretic said to him: b If so, /b if this angel is equated with God, b we should worship him /b as we worship God. Rav Idit said to him: It b is written: “Do not defy [ i tammer /i ] him,” /b which alludes to: b Do not replace Me [ i temireni /i ] with him. /b The heretic said to him: b If so, why do I /b need the clause b “For he will not pardon your transgression”? /b Rav Idit b said to him: We believe that we did not accept /b the angel b even as a guide [ i befarvanka /i ] /b for the journey, b as it is written: “And he said to him: If Your Presence go not with me /b raise us not up from here” (Exodus 33:15). Moses told God that if God Himself does not accompany the Jewish people they do not want to travel to Eretz Yisrael.,The Gemara relates: b A certain heretic said to Rabbi Yishmael, son of Rabbi Yosei: /b It b is written: “And the Lord rained upon Sodom and upon Gomorrah brimstone and fire from the Lord /b out of heaven” (Genesis 19:24). The heretic raised the question: b It should have /b stated: b From Him /b out of heaven. b A certain launderer said to /b Rabbi Yishmael: b Leave him be; I will respond to him. /b This is b as it is written: “And Lemech said to his wives: Adah and Zillah, hear my voice; wives of Lemech, /b hearken to my speech” (Genesis 4:23). One can raise the question: b It should have /b been written: b My wives, /b and not: “Wives of Lemech.” b Rather, it is /b the style of b the verse /b to b speak in this /b manner. b Here too, it is /b the style of b the verse /b to b speak in this /b manner. Rabbi Yishmael b said to /b the launderer: b From where did you /b hear b this /b interpretation? The launderer b said to him: I heard it at the lecture of Rabbi Meir. /b ,The Gemara comments: This is b as Rabbi Yoḥa said: When Rabbi Meir would teach his lecture he would expound one-third i halakha /i , one-third i aggada /i , /b and b one-third parables. And Rabbi Yoḥa says: Rabbi Meir had, /b i.e., taught, b three hundred parables of foxes, and we have only three. /b
115. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 852 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 226
116. Origen, Against Celsus, 3.13, 6.20-6.38, 6.27.8-6.27.11, 6.31.13-6.31.15, 6.31.20-6.31.21, 6.31.25-6.31.30, 6.31.32-6.31.34, 6.31.40, 6.31.42-6.31.43, 7.40 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 3, 10, 15, 16, 17, 18, 19, 27, 40, 53, 54, 55, 58, 62, 68, 69, 73, 75, 96, 98, 105, 106, 110, 111, 112, 113, 122, 148, 156, 180, 206, 214, 222, 226, 227, 229, 241, 245, 246, 248, 249, 250, 252, 258, 283, 285, 288
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. 6.20. Now, to those who are capable of understanding him, the apostle manifestly presents to view things which are the objects of perception, calling them things seen; while he terms unseen, things which are the object of the understanding, and cognisable by it alone. He knows, also, that things seen and visible are temporal, but that things cognisable by the mind, and not seen, are eternal; and desiring to remain in the contemplation of these, and being assisted by his earnest longing for them, he deemed all affliction as light and as nothing, and during the season of afflictions and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have a great High Priest, who by the greatness of His power and understanding has passed through the heavens, even Jesus the Son of God, who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: That where I go, you may be also. And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers of knowledge, shall be united with those waters that are said to be above the heavens, and which praise His name. And as many of us as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He has made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, then face to face; and in these, When that which is perfect has come, then that which is in part will be done away. 6.21. The Scriptures which are current in the Churches of God do not speak of seven heavens, or of any definite number at all, but they do appear to teach the existence of heavens, whether that means the spheres of those bodies which the Greeks call planets, or something more mysterious. Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top - obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth. 6.22. After this, Celsus, desiring to exhibit his learning in his treatise against us, quotes also certain Persian mysteries, where he says: These things are obscurely hinted at in the accounts of the Persians, and especially in the mysteries of Mithras, which are celebrated among them. For in the latter there is a representation of the two heavenly revolutions - of the movement, viz., of the fixed stars, and of that which take place among the planets, and of the passage of the soul through these. The representation is of the following nature: There is a ladder with lofty gates, and on the top of it an eighth gate. The first gate consists of lead, the second of tin, the third of copper, the fourth of iron, the fifth of a mixture of metals, the sixth of silver, and the seventh of gold. The first gate they assign to Saturn, indicating by the 'lead' the slowness of this star; the second to Venus, comparing her to the splendour and softness of tin; the third to Jupiter, being firm and solid; the fourth to Mercury, for both Mercury and iron are fit to endure all things, and are money-making and laborious; the fifth to Mars, because, being composed of a mixture of metals, it is varied and unequal; the sixth, of silver, to the Moon; the seventh, of gold, to the Sun - thus imitating the different colors of the two latter. He next proceeds to examine the reason of the stars being arranged in this order, which is symbolized by the names of the rest of matter. Musical reasons, moreover, are added or quoted by the Persian theology; and to these, again, he strives to add a second explanation, connected also with musical considerations. But it seems to me, that to quote the language of Celsus upon these matters would be absurd, and similar to what he himself has done, when, in his accusations against Christians and Jews, he quoted, most inappropriately, not only the words of Plato; but, dissatisfied even with these, he adduced in addition the mysteries of the Persian Mithras, and the explanation of them. Now, whatever be the case with regard to these - whether the Persians and those who conduct the mysteries of Mithras give false or true accounts regarding them - why did he select these for quotation, rather than some of the other mysteries, with the explanation of them? For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Ægina, where individuals are initiated in the rites of Hecate. But if he must introduce barbarian mysteries with their explanation, why not rather those of the Egyptians, which are highly regarded by many, or those of the Cappadocians regarding the Comanian Diana, or those of the Thracians, or even those of the Romans themselves, who initiate the noblest members of their senate? But if he deemed it inappropriate to institute a comparison with any of these, because they furnished no aid in the way of accusing Jews or Christians, why did it not also appear to him inappropriate to adduce the instance of the mysteries of Mithras? 6.23. If one wished to obtain means for a profounder contemplation of the entrance of souls into divine things, not from the statements of that very insignificant sect from which he quoted, but from books - partly those of the Jews, which are read in their synagogues, and adopted by Christians, and partly from those of Christians alone - let him peruse, at the end of Ezekiel's prophecies, the visions beheld by the prophet, in which gates of different kinds are enumerated, which obscurely refer to the different modes in which divine souls enter into a better world; and let him peruse also, from the Apocalypse of John, what is related of the city of God, the heavenly Jerusalem, and of its foundations and gates. And if he is capable of finding out also the road, which is indicated by symbols, of those who will march on to divine things, let him read the book of Moses entitled Numbers, and let him seek the help of one who is capable of initiating him into the meaning of the narratives concerning the encampments of the children of Israel; viz., of what sort those were which were arranged towards the east, as was the case with the first; and what those towards the south-west and south; and what towards the sea; and what the last were, which were stationed towards the north. For he will see that there is in the respective places a meaning not to be lightly treated, nor, as Celsus imagines, such as calls only for silly and servile listeners: but he will distinguish in the encampments certain things relating to the numbers that are enumerated, and which are specially adapted to each tribe, of which the present does not appear to us to be the proper time to speak. Let Celsus know, moreover, as well as those who read his book, that in no part of the genuine and divinely accredited Scriptures are seven heavens mentioned; neither do our prophets, nor the apostles of Jesus, nor the Son of God Himself, repeat anything which they borrowed from the Persians or the Cabiri. 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. 6.25. In this diagram were described ten circles, distinct from each other, but united by one circle, which was said to be the soul of all things, and was called Leviathan. This Leviathan, the Jewish Scriptures say, whatever they mean by the expression, was created by God for a plaything; for we find in the Psalms: In wisdom have You made all things: the earth is full of Your creatures; so is this great and wide sea. There go the ships; small animals with great; there is this dragon, which You have formed to play therein. Instead of the word dragon, the term leviathan is in the Hebrew. This impious diagram, then, said of this leviathan, which is so clearly depreciated by the Psalmist, that it was the soul which had travelled through all things! We observed, also, in the diagram, the being named Behemoth, placed as it were under the lowest circle. The inventor of this accursed diagram had inscribed this leviathan at its circumference and centre, thus placing its name in two separate places. Moreover, Celsus says that the diagram was divided by a thick black line, and this line he asserted was called Gehenna, which is Tartarus. Now as we found that Gehenna was mentioned in the Gospel as a place of punishment, we searched to see whether it is mentioned anywhere in the ancient Scriptures, and especially because the Jews too use the word. And we ascertained that where the valley of the son of Ennom was named in Scripture in the Hebrew, instead of valley, with fundamentally the same meaning, it was termed both the valley of Ennom and also Geenna. And continuing our researches, we find that what was termed Geenna, or the valley of Ennom, was included in the lot of the tribe of Benjamin, in which Jerusalem also was situated. And seeking to ascertain what might be the inference from the heavenly Jerusalem belonging to the lot of Benjamin and the valley of Ennom, we find a certain confirmation of what is said regarding the place of punishment, intended for the purification of such souls as are to be purified by torments, agreeably to the saying: The Lord comes like a refiner's fire, and like fullers' soap: and He shall sit as a refiner and purifier of silver and of gold. 6.26. It is in the precincts of Jerusalem, then, that punishments will be inflicted upon those who undergo the process of purification, who have received into the substance of their soul the elements of wickedness, which in a certain place is figuratively termed lead, and on that account iniquity is represented in Zechariah as sitting upon a talent of lead. But the remarks which might be made on this topic are neither to be made to all, nor to be uttered on the present occasion; for it is not unattended with danger to commit to writing the explanation of such subjects, seeing the multitude need no further instruction than that which relates to the punishment of sinners; while to ascend beyond this is not expedient, for the sake of those who are with difficulty restrained, even by fear of eternal punishment, from plunging into any degree of wickedness, and into the flood of evils which result from sin. The doctrine of Geenna, then, is unknown both to the diagram and to Celsus: for had it been otherwise, the framers of the former would not have boasted of their pictures of animals and diagrams, as if the truth were represented by these; nor would Celsus, in his treatise against the Christians, have introduced among the charges directed against them statements which they never uttered instead of what was spoken by some who perhaps are no longer in existence, but have altogether disappeared, or been reduced to a very few individuals, and these easily counted. And as it does not beseem those who profess the doctrines of Plato to offer a defense of Epicurus and his impious opinions, so neither is it for us to defend the diagram, or to refute the accusations brought against it by Celsus. We may therefore allow his charges on these points to pass as superfluous and useless, for we would censure more severely than Celsus any who should be carried away by such opinions. 6.27. After the matter of the diagram, he brings forward certain monstrous statements, in the form of question and answer, regarding what is called by ecclesiastical writers the seal, statements which did not arise from imperfect information; such as that he who impresses the seal is called father, and he who is sealed is called young man and son; and who answers, I have been anointed with white ointment from the tree of life,- things which we never heard to have occurred even among the heretics. In the next place, he determines even the number mentioned by those who deliver over the seal, as that of seven angels, who attach themselves to both sides of the soul of the dying body; the one party being named angels of light, the others 'archontics;' and he asserts that the ruler of those named 'archontics' is termed the 'accursed' god. Then, laying hold of the expression, he assails, not without reason, those who venture to use such language; and on that account we entertain a similar feeling of indignation with those who censure such individuals, if indeed there exist any who call the God of the Jews- who sends rain and thunder, and who is the Creator of this world, and the God of Moses, and of the cosmogony which he records - an accursed divinity. Celsus, however, appears to have had in view in employing these expressions, not a rational object, but one of a most irrational kind, arising out of his hatred towards us, which is so unlike a philosopher. For his aim was, that those who are unacquainted with our customs should, on perusing his treatise, at once assail us as if we called the noble Creator of this world an accursed divinity. He appears to me, indeed, to have acted like those Jews who, when Christianity began to be first preached, scattered abroad false reports of the Gospel, such as that Christians offered up an infant in sacrifice, and partook of its flesh; and again, that the professors of Christianity, wishing to do the 'works of darkness,' used to extinguish the lights (in their meetings), and each one to have sexual intercourse with any woman whom he chanced to meet. These calumnies have long exercised, although unreasonably, an influence over the minds of very many, leading those who are aliens to the Gospel to believe that Christians are men of such a character; and even at the present day they mislead some, and prevent them from entering even into the simple intercourse of conversation with those who are Christians. 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. 6.29. In the next place, as if it were the Christians whom he was calumniating, he continues his accusations against those who termed the God of Moses and of his law an accursed divinity; and imagining that it is the Christians who so speak, he expresses himself thus: What could be more foolish or insane than such senseless wisdom? For what blunder has the Jewish lawgiver committed? And why do you accept, by means, as you say, of a certain allegorical and typical method of interpretation, the cosmogony which he gives, and the law of the Jews, while it is with unwillingness, O most impious man, that you give praise to the Creator of the world, who promised to give them all things; who promised to multiply their race to the ends of the earth, and to raise them up from the dead with the same flesh and blood, and who gave inspiration to their prophets; and, again, you slander Him! When you feel the force of such considerations, indeed, you acknowledge that you worship the same God; but when your teacher Jesus and the Jewish Moses give contradictory decisions, you seek another God, instead of Him, and the Father! Now, by such statements, this illustrious philosopher Celsus distinctly slanders the Christians, asserting that, when the Jews press them hard, they acknowledge the same God as they do; but that when Jesus legislates differently from Moses, they seek another god instead of Him. Now, whether we are conversing with the Jews, or are alone with ourselves, we know of only one and the same God, whom the Jews also worshipped of old time, and still profess to worship as God, and we are guilty of no impiety towards Him. We do not assert, however, that God will raise men from the dead with the same flesh and blood, as has been shown in the preceding pages; for we do not maintain that the natural body, which is sown in corruption, and in dishonour, and in weakness, will rise again such as it was sown. On such subjects, however, we have spoken at adequate length in the foregoing pages. 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. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God. 6.34. After finishing the foregoing, and those analogous matters which we ourselves have added, Celsus continues as follows: They continue to heap together one thing after another - discourses of prophets, and circles upon circles, and effluents from an earthly church, and from circumcision; and a power flowing from one Prunicos, a virgin and a living soul; and a heaven slain in order to live, and an earth slaughtered by the sword, and many put to death that they may live, and death ceasing in the world, when the sin of the world is dead; and, again, a narrow way, and gates that open spontaneously. And in all their writings (is mention made) of the tree of life, and a resurrection of the flesh by means of the 'tree,' because, I imagine, their teacher was nailed to a cross, and was a carpenter by craft; so that if he had chanced to have been cast from a precipice, or thrust into a pit, or suffocated by hanging, or had been a leather-cutter, or stone-cutter, or worker in iron, there would have been (invented) a precipice of life beyond the heavens, or a pit of resurrection, or a cord of immortality, or a blessed stone, or an iron of love, or a sacred leather! Now what old woman would not be ashamed to utter such things in a whisper, even when making stories to lull an infant to sleep? In using such language as this, Celsus appears to me to confuse together matters which he has imperfectly heard. For it seems likely that, even supposing that he had heard a few words traceable to some existing heresy, he did not clearly understand the meaning intended to be conveyed; but heaping the words together, he wished to show before those who knew nothing either of our opinions or of those of the heretics, that he was acquainted with all the doctrines of the Christians. And this is evident also from the foregoing words. 6.35. It is our practice, indeed, to make use of the words of the prophets, who demonstrate that Jesus is the Christ predicted by them, and who show from the prophetic writings the events in the Gospels regarding Jesus have been fulfilled. But when Celsus speaks of circles upon circles, (he perhaps borrowed the expression) from the aforementioned heresy, which includes in one circle (which they call the soul of all things, and Leviathan) the seven circles of archontic demons, or perhaps it arises from misunderstanding the preacher, when he says: The wind goes in a circle of circles, and returns again upon its circles. The expression, too, effluents of an earthly church and of circumcision, was probably taken from the fact that the church on earth was called by some an effluent from a heavenly church and a better world; and that the circumcision described in the law was a symbol of the circumcision performed there, in a certain place set apart for purification. The adherents of Valentinus, moreover, in keeping with their system of error, give the name of Prunicos to a certain kind of wisdom, of which they would have the woman afflicted with the twelve years' issue of blood to be the symbol; so that Celsus, who confuses together all sorts of opinions - Greek, Barbarian, and Heretical - having heard of her, asserted that it was a power flowing forth from one Prunicos, a virgin. The living soul, again, is perhaps mysteriously referred by some of the followers of Valentinus to the being whom they term the psychic creator of the world; or perhaps, in contradistinction to a dead soul, the living soul is termed by some, not inelegantly, the soul of him who is saved. I know nothing, however, of a heaven which is said to be slain, or of an earth slaughtered by the sword, or of many persons slain in order that they might live; for it is not unlikely that these were coined by Celsus out of his own brain. 6.36. We would say, moreover, that death ceases in the world when the sin of the world dies, referring the saying to the mystical words of the apostle, which run as follows: When He shall have put all enemies under His feet, then the last enemy that shall be destroyed is death. And also: When this corruptible shall have put on incorruption, then shall be brought to pass the saying that is written, Death is swallowed up in victory. The strait descent, again, may perhaps be referred by those who hold the doctrine of transmigration of souls to that view of things. And it is not incredible that the gates which are said to open spontaneously are referred obscurely by some to the words, Open to me the gates of righteousness, that I may go into them, and praise the Lord; this gate of the Lord, into it the righteous shall enter; and again, to what is said in the ninth psalm, You that lifts me up from the gates of death, that I may show forth all Your praise in the gates of the daughter of Zion. The Scripture further gives the name of gates of death to those sins which lead to destruction, as it terms, on the contrary, good actions the gates of Zion. So also the gates of righteousness, which is an equivalent expression to the gates of virtue, and these are ready to be opened to him who follows after virtuous pursuits. The subject of the tree of life will be more appropriately explained when we interpret the statements in the book of Genesis regarding the paradise planted by God. Celsus, moreover, has often mocked at the subject of a resurrection, - a doctrine which he did not comprehend; and on the present occasion, not satisfied with what he has formerly said, he adds, And there is said to be a resurrection of the flesh by means of the tree; not understanding, I think, the symbolic expression, that through the tree came death, and through the tree comes life, because death was in Adam, and life in Christ. He next scoffs at the tree, assailing it on two grounds, and saying, For this reason is the tree introduced, either because our teacher was nailed to a cross, or because he was a carpenter by trade; not observing that the tree of life is mentioned in the Mosaic writings, and being blind also to this, that in none of the Gospels current in the Churches is Jesus Himself ever described as being a carpenter. 6.37. Celsus, moreover, thinks that we have invented this tree of life to give an allegorical meaning to the cross; and in consequence of his error upon this point, he adds: If he had happened to be cast down a precipice, or shoved into a pit, or suffocated by hanging, there would have been invented a precipice of life far beyond the heavens, or a pit of resurrection, or a cord of immortality. And again: If the 'tree of life' were an invention, because he - Jesus - (is reported) to have been a carpenter, it would follow that if he had been a leather-cutter, something would have been said about holy leather; or had he been a stone-cutter, about a blessed stone; or if a worker in iron, about an iron of love. Now, who does not see at once the paltry nature of his charge, in thus calumniating men whom he professed to convert on the ground of their being deceived? And after these remarks, he goes on to speak in a way quite in harmony with the tone of those who have invented the fictions of lion-like, and ass-headed, and serpent-like ruling angels, and other similar absurdities, but which does not affect those who belong to the Church. of a truth, even a drunken old woman would be ashamed to chaunt or whisper to an infant, in order to lull him to sleep, any such fables as those have done who invented the beings with asses' heads, and the harangues, so to speak, which are delivered at each of the gates. But Celsus is not acquainted with the doctrines of the members of the Church, which very few have been able to comprehend, even of those who have devoted all their lives, in conformity with the command of Jesus, to the searching of the Scriptures, and have laboured to investigate the meaning of the sacred books, to a greater degree than Greek philosophers in their efforts to attain a so-called wisdom. 6.38. Our noble (friend), moreover, not satisfied with the objections which he has drawn from the diagram, desires, in order to strengthen his accusations against us, who have nothing in common with it, to introduce certain other charges, which he adduces from the same (heretics), but yet as if they were from a different source. His words are: And that is not the least of their marvels, for there are between the upper circles - those that are above the heavens - certain inscriptions of which they give the interpretation, and among others two words especially, 'a greater and a less,' which they refer to Father and Son. Now, in the diagram referred to, we found the greater and the lesser circle, upon the diameter of which was inscribed Father and Son; and between the greater circle (in which the lesser was contained) and another composed of two circles - the outer one of which was yellow, and the inner blue - a barrier inscribed in the shape of a hatchet. And above it, a short circle, close to the greater of the two former, having the inscription Love; and lower down, one touching the same circle, with the word Life. And on the second circle, which was intertwined with and included two other circles, another figure, like a rhomboid, (entitled) The foresight of wisdom. And within their point of common section was The nature of wisdom. And above their point of common section was a circle, on which was inscribed Knowledge; and lower down another, on which was the inscription, Understanding. We have introduced these matters into our reply to Celsus, to show to our readers that we know better than he, and not by mere report, those things, even although we also disapprove of them. Moreover, if those who pride themselves upon such matters profess also a kind of magic and sorcery - which, in their opinion, is the summit of wisdom - we, on the other hand, make no affirmation about it, seeing we never have discovered anything of the kind. Let Celsus, however, who has been already often convicted of false witness and irrational accusations, see whether he is not guilty of falsehood in these also, or whether he has not extracted and introduced into his treatise, statements taken from the writings of those who are foreigners and strangers to our Christian faith. 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.
117. Arnobius, Against The Gentiles, 5.21 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85, 216
118. Papyri, Papyri Graecae Magicae, 1.145-1.146, 1.203-1.205, 3.10, 3.81, 3.155, 4.930-4.1114, 4.1195-4.1199, 7.312, 12.274-12.275, 12.288, 13.84, 13.153, 13.462, 13.596, 13.970-13.974, 36.184 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 68, 105, 259
119. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 163
12a. השתא דנפקא ליה מלמקצה השמים ועד קצה השמים למן היום אשר ברא אלהים אדם על הארץ למה לי,כדר' אלעזר דאמר רבי אלעזר אדם הראשון מן הארץ עד לרקיע שנאמר למן היום אשר ברא אלהים אדם על הארץ וכיון שסרח הניח הקב"ה ידיו עליו ומיעטו שנאמר (תהלים קלט, ה) אחור וקדם צרתני ותשת עלי כפך,אמר רב יהודה אמר רב אדם הראשון מסוף העולם ועד סופו היה שנאמר למן היום אשר ברא אלהים אדם על הארץ ולמקצה השמים ועד קצה השמים כיון שסרח הניח הקב"ה ידו עליו ומיעטו שנאמר ותשת עלי כפך,אי הכי קשו קראי אהדדי אידי ואידי חד שיעורא הוא,ואמר רב יהודה אמר רב עשרה דברים נבראו ביום ראשון ואלו הן שמים וארץ תהו ובהו אור וחשך רוח ומים מדת יום ומדת לילה,שמים וארץ דכתיב (בראשית א, א) בראשית ברא אלהים את השמים ואת הארץ תהו ובהו דכתיב (בראשית א, ב) והארץ היתה תהו ובהו אור וחשך חשך דכתיב (בראשית א, ב) וחשך על פני תהום אור דכתיב (בראשית א, ג) ויאמר אלהים יהי אור רוח ומים דכתיב (בראשית א, ב) ורוח אלהים מרחפת על פני המים מדת יום ומדת לילה דכתיב (בראשית א, ה) ויהי ערב ויהי בקר יום אחד,תנא תהו קו ירוק שמקיף את כל העולם כולו שממנו יצא חשך שנאמר (תהלים יח, יב) ישת חשך סתרו סביבותיו בהו אלו אבנים המפולמות המשוקעות בתהום שמהן יוצאין מים שנאמר (ישעיהו לד, יא) ונטה עליה קו תהו ואבני בהו,ואור ביום ראשון איברי והכתיב ויתן אותם אלהים ברקיע השמים וכתיב ויהי ערב ויהי בקר יום רביעי,כדר' אלעזר דא"ר אלעזר אור שברא הקב"ה ביום ראשון אדם צופה בו מסוף העולם ועד סופו כיון שנסתכל הקב"ה בדור המבול ובדור הפלגה וראה שמעשיהם מקולקלים עמד וגנזו מהן שנאמר (איוב לח, טו) וימנע מרשעים אורם,ולמי גנזו לצדיקים לעתיד לבא שנאמר וירא אלהים את האור כי טוב ואין טוב אלא צדיק שנאמר (ישעיהו ג, י) אמרו צדיק כי טוב,כיון שראה אור שגנזו לצדיקים שמח שנאמר (משלי יג, ט) אור צדיקים ישמח,כתנאי אור שברא הקב"ה ביום ראשון אדם צופה ומביט בו מסוף העולם ועד סופו דברי רבי יעקב וחכ"א הן הן מאורות שנבראו ביום ראשון ולא נתלו עד יום רביעי,אמר רב זוטרא בר טוביא אמר רב בעשרה דברים נברא העולם בחכמה ובתבונה ובדעת ובכח ובגערה ובגבורה בצדק ובמשפט בחסד וברחמים,בחכמה ובתבונה דכתיב (משלי ג, יט) ה' בחכמה יסד ארץ כונן שמים בתבונה בדעת דכתיב (משלי ג, כ) בדעתו תהומות נבקעו בכח וגבורה דכתיב (תהלים סה, ז) מכין הרים בכחו נאזר בגבורה בגערה דכתיב (איוב כו, יא) עמודי שמים ירופפו ויתמהו מגערתו בצדק ומשפט דכתיב (תהלים פט, טו) צדק ומשפט מכון כסאך בחסד ורחמים דכתיב (תהלים כה, ו) זכר רחמיך ה' וחסדיך כי מעולם המה,ואמר רב יהודה אמר רב בשעה שברא הקב"ה את העולם היה מרחיב והולך כשתי פקעיות של שתי עד שגער בו הקב"ה והעמידו שנאמר עמודי שמים ירופפו ויתמהו מגערתו והיינו דאמר ר"ל מאי דכתיב (בראשית לה, יא) אני אל שדי אני הוא שאמרתי לעולם די אמר ר"ל בשעה שברא הקב"ה את הים היה מרחיב והולך עד שגער בו הקב"ה ויבשו שנאמר (נחום א, ד) גוער בים ויבשהו וכל הנהרות החריב,ת"ר ב"ש אומרים שמים נבראו תחלה ואח"כ נבראת הארץ שנאמר בראשית ברא אלהים את השמים ואת הארץ וב"ה אומרים ארץ נבראת תחלה ואח"כ שמים שנאמר (בראשית ב, ד) ביום עשות ה' אלהים ארץ ושמים,אמר להם ב"ה לב"ש לדבריכם אדם בונה עלייה ואח"כ בונה בית שנאמר (עמוס ט, ו) הבונה בשמים מעלותיו ואגודתו על ארץ יסדה אמר להם ב"ש לב"ה לדבריכם אדם עושה שרפרף ואח"כ עושה כסא שנאמר (ישעיהו סו, א) כה אמר ה' השמים כסאי והארץ הדום רגלי וחכ"א זה וזה כאחת נבראו שנאמר (ישעיהו מח, יג) אף ידי יסדה ארץ וימיני טפחה שמים קורא אני אליהם יעמדו יחדו,ואידך מאי יחדו דלא משתלפי מהדדי קשו קראי אהדדי אמר ר"ל כשנבראו ברא שמים ואח"כ ברא הארץ וכשנטה נטה הארץ ואחר כך נטה שמים,מאי שמים א"ר יוסי בר חנינא ששם מים במתניתא תנא אש ומים מלמד שהביאן הקב"ה וטרפן זה בזה ועשה מהן רקיע,שאל רבי ישמעאל את ר"ע כשהיו מהלכין בדרך א"ל אתה ששימשת את נחום איש גם זו כ"ב שנה שהיה דורש כל אתין שבתורה את השמים ואת הארץ מה היה דורש בהן א"ל אילו נאמר שמים וארץ הייתי אומר שמים שמו של הקב"ה עכשיו שנאמר את השמים ואת הארץ שמים שמים ממש ארץ ארץ ממש 12a. The Gemara poses a question: b Now that it is derived from /b the phrase b “from one end of the heavens to the other,” why do I /b need the phrase b “since the day that God created man upon the earth”? /b ,The Gemara answers that this phrase teaches us something else, b according to Rabbi Elazar. /b As b Rabbi Elazar said: /b The height of b Adam the first man /b reached b from the ground to the skies, as it is stated: “Since the day that God created man upon the earth, /b and from one end of the heavens” (Deuteronomy 4:32). b When he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it is stated: “You fashioned me behind and before, and laid Your hand upon me” /b (Psalms 139:5)., b Rav Yehuda said /b that b Rav said: The /b size of b Adam the first man was from one end of the world to the other, as it is stated: “Since the day that God created man upon the earth, and from one end of the heavens to the other,” /b which indicates that he spanned the entire length of the world. b Once he sinned, the Holy One, Blessed be He, placed His hand upon him and diminished him, as it states: “And laid Your hand upon me.” /b ,The Gemara asks: b If so, the /b two parts of the b verse contradict each other, /b since one indicates that his height reached the heavens while the other says it reached the end of the earth. The Gemara answers: Both b this and that are one, /b the same, b measure. /b ,§ The Gemara continues to discuss Creation: b Rav Yehuda said /b that b Rav said: Ten things were created on the first day /b of Creation, b and they are /b as follows: b Heaven and earth; i tohu /i and i vohu /i , /b i.e., unformed and void; b light and darkness; wind and water; the length of day and the length of night. /b ,All of these are derived from the Torah: b Heaven and earth, as it is written: “In the beginning God created the heaven and the earth” /b (Genesis 1:1). b i Tohu /i and i vohu /i , as it is written: “And the earth was unformed and void [ i tohu vavohu /i ]” /b (Genesis 1:2). b Light and darkness; darkness, as it is written: “And darkness was upon the face of the deep” /b (Genesis 1:2); b light, as it is written: “And God said: Let there be light” /b (Genesis 1:3). b Wind and water, as it is written: “And the wind of God hovered over the face of the waters” /b (Genesis 1:2). b The length of day and the length of night, as it is written: “And there was evening, and there was morning, one day” /b (Genesis 1:5)., b It was taught /b in the i Tosefta /i : b i Tohu /i /b is b a green line that encompasses the entire world, and from which darkness emerges, as it is stated: “He made darkness His hiding place round about Him” /b (Psalms 18:12), indicating that a line of darkness surrounds the world. b i Vohu /i ; these are damp stones submerged in the depths, from which water emerges, as it is stated: “And He shall stretch over it the line of i tohu /i and stones of i vohu /i ” /b (Isaiah 34:11), which demonstrates that i tohu /i is a line and that i vohu /i is referring to stones.,The Gemara poses a question: b And /b was b light created on the first day? But isn’t it written: “And God set them in the firmament of the heaven” /b (Genesis 1:17), b and it is /b also b written: “And there was evening, and there was morning, a fourth day” /b (Genesis 1:19), indicating that light was created on the fourth day.,The Gemara answers: This should be understood b in accordance with Rabbi Elazar, as Rabbi Elazar said: /b The b light that the Holy One, Blessed be He, created on the first day /b was not that of the sun but a different kind of light, b through which man could observe from one end of the world to the other. But when the Holy One, Blessed be He, looked upon the generation of the Flood and the generation of the Dispersion and saw that their ways were corrupt /b and that they might misuse this light for evil, b He arose and concealed it from them, as it is stated: “And from the wicked their light is withheld” /b (Job 38:15)., b And for whom did He conceal it? For the righteous people in the future, as it is stated: “And God saw the light, that it was good” /b (Genesis 1:4), b and “good” is referring to none /b other than the b righteous, as it is stated: “Say /b of b the righteous that it shall be good /b for them, for they shall eat the fruit of their actions” (Isaiah 3:10)., b When the light saw that it had been concealed for the righteous, it rejoiced, as it is stated: “The light for the righteous shall rejoice” /b (Proverbs 13:9).,The Gemara comments: This is b like /b a dispute between b i tanna’im /i : /b The b light that the Holy One, Blessed be He, created on /b the b first day /b was so profound that b man could observe through it from one end of the world to the other; /b this is  b the statement of Rabbi Ya’akov. And the Rabbis say: /b This light b is the very same as the lights created on the first day, but they were not suspended /b in their designated places in the firmament b until the fourth day. /b ,§ b Rav Zutra bar Tuvya said /b that b Rav said: The world was created through ten attributes: Through wisdom, through understanding, through knowledge, through strength, through rebuke, through might, through righteousness, through justice, through kindness, and through mercy. /b ,Scriptural proof is provided for this statement as follows: It was created b through wisdom and through understanding, as it is written: “The Lord founded earth with wisdom, and established the heavens with understanding” /b (Proverbs 3:19); b through knowledge, as it is written: “With His knowledge the depths were broken up” /b (Proverbs 3:20); b through strength and through might, as it is written: “Who by Your strength sets fast the mountains, who is girded about with might” /b (Psalms 65:7); b through rebuke, as it is written: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11); b through righteousness and justice, as it is written: “Righteousness and justice are the foundation of Your throne” /b (Psalms 89:15); b through kindness and mercy, as it is written: “Remember Your mercies, O Lord, and Your kindnesses, for they are from times of old” /b (Psalms 25:6)., b And Rav Yehuda said /b that b Rav said, /b with regard to the same matter: b When the Holy One, Blessed be He, created the world, it continued to expand like two balls of a warp, /b whose cord lengthens as they unravel, b until the Holy One, Blessed be He, rebuked it and made it stand still, as it is stated: “The pillars of heaven tremble and are astonished at His rebuke” /b (Job 26:11). b And this is /b the same as that which b Reish Lakish said: What is /b the meaning of that b which is written: “I am the Almighty God /b [ b i El Shaddai /i /b ]” (Genesis 17:1)? It means: b I am He Who said to the world “enough [dai],” /b instructing it to stop expanding. Similarly, b Reish Lakish said: When the Holy One, Blessed be He, created the sea, it continued to expand until the Holy One, Blessed be He, rebuked it and made it dry, as it is stated: “He rebukes the sea and makes it dry, and desiccates all the rivers” /b (Nahum 1:4).,§ Beit Shammai and Beit Hillel dispute the order of Creation, as b the Sages taught: Beit Shammai say: The heavens were created first and afterward the earth was created, as it is stated: “In the beginning God created the heaven and the earth” /b (Genesis 1:1), which indicates that heaven came first. b And Beit Hillel say: /b The b earth was created first, and heaven after it, as it is stated: “On the day that the Lord God made earth and heaven” /b (Genesis 2:4)., b Beit Hillel said to Beit Shammai: According to your words, /b does b a person build a second floor and build /b the first floor of b the house afterward? As it is stated: “It is He Who builds His upper chambers in the heaven, and has founded His vault upon the earth” /b (Amos 9:6), indicating that the upper floor, heaven, was built above the earth. b Beit Shammai said to Beit Hillel: According to your words, /b does b a person make a stool /b for his feet, b and make a seat afterward? As it is stated: “So said the Lord: The heavens are My seat, and the earth My footstool” /b (Isaiah 66:1). b But the Rabbis say: /b Both b this and that were created as one, for it is stated: “Indeed, My hand has laid the foundation of the earth, and My right hand has spread out the heavens; when I call to them, they stand up together” /b (Isaiah 48:13), implying that they were created as one.,The Gemara asks: b And the others, /b Beit Shammai and Beit Hillel, b what, /b in their opinion, b is /b the meaning of b “together”? /b The Gemara responds: It means b that they do not separate from each other. /b In other words, the term “together” is referring not to the moment of their creation but to the manner of their positioning. The Gemara comments: In any case, b the verses contradict each other, /b as heaven is sometimes mentioned first, while on other occasions earth is listed beforehand. b Reish Lakish said: When they were created, He /b first b created /b the b heavens and afterward created the earth, but when He spread them /b out and fixed them in their places, b He spread /b out b the earth and afterward He spread /b out b the heavens. /b ,Incidental to the above, the Gemara asks: b What is /b the meaning and source of the word b “heaven” [ i shamayim /i ]? Rabbi Yosei bar Ḥanina said: /b It is an acronym, b i shesham mayim /i , /b meaning: That water is there. b It was taught in a i baraita /i : /b i Shamayim /i means b i esh umayim /i , /b fire and water, which b teaches that the Holy One, Blessed be He, brought them /b both b and combined them together, and made /b the b firmament from them. /b ,§ The Gemara relates: b Rabbi Yishmael asked Rabbi Akiva /b a question b when they were walking along the way. He said to him: You who served Naḥum of Gam Zu for twenty-two years, who would expound /b and learn that b every /b appearance of the word b i et /i in the Torah /b is meant to teach something, b what would he expound from /b the phrase: b “The heaven and the earth” /b [ b i et hashamayim ve’et ha’aretz /i /b ] (Genesis 1:1)? b He said to him: /b These words should be expounded as follows: b Had it stated: /b In the beginning God created i hashamayim veha’aretz /i , i.e., the heaven and the earth, without the word i et /i , b I would have said: i Shamayim /i is the name of the Holy One, Blessed be He, /b and the same goes for i aretz /i , and the verse would sound as if it meant that God, whose name is i Shamayim /i and i Aretz /i , created the world. b Since it states “ i et hashamayim ve’et ha’aretz /i ,” /b it is clear that these are created objects and that b i shamayim /i /b means the b actual heaven /b and b i aretz /i /b is the b actual earth. /b It is for this reason that the word i et /i is necessary.
120. Nag Hammadi, Zostrianos, 4.20-5.13, 5.20, 5.24-6.14, 5.26, 6.3, 6.4, 6.5, 6.6, 6.7-7.21, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.23, 6.24, 6.25, 6.26, 7.8, 7.9, 8, 9, 9.16-10.17, 9.16-10.18, 10, 13.6, 14.13, 14.14, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.13, 15.14, 15.15, 15.16, 15.17, 16.7-18.7, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 20.22, 20.23, 20.24, 30.4, 30.5, 30.10, 47.1, 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, 51.14, 51.15, 51.16, 53.15-54.1, 54.1, 54.2, 54.3, 54.4, 54.5, 54.6, 54.7, 54.8, 54.9, 54.10, 54.11, 54.12, 54.13, 54.14, 54.15, 54.16, 54.17, 54.18, 54.19, 54.20, 54.21, 54.22, 54.23, 54.24, 54.25, 57.5, 57.6, 64.11-68.25, 66.16, 66.17, 66.23-67.2, 68.1, 68.2, 68.3, 68.4, 68.5, 68.6, 68.7, 73.8, 73.9, 73.10, 73.11, 74.8-75.24, 75.7, 75.8, 75.9, 75.10, 79.10, 79.11, 79.12, 79.13, 79.14, 79.15, 80.11, 80.12, 80.13, 80.14, 80.15, 80.16, 80.17, 80.18, 81.1, 81.2, 81.3, 81.4, 81.5, 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, 84.18, 84.19, 84.20, 84.21, 84.22, 86.15, 86.16, 86.17, 86.18, 86.19, 86.20, 86.21, 86.22, 126.12, 126.13, 126.14, 126.15, 126.16, 128.19-129.16, 130.1, 130.2, 130.3, 130.4, 130.5, 130.6, 130.7, 130.8, 130.9, 130.10, 130.11, 130.12, 130.13, 130.14, 130.15, 130.16, 130.17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 182
121. Nag Hammadi, Trimorphic Protennoia, 35.10, 35.11, 35.12, 35.13, 35.14, 35.15, 35.16, 35.17, 35.18, 35.19, 35.20, 35.21, 36.5, 36.10, 36.11, 36.12, 36.13, 37.22, 37.31, 37.32, 38.11, 39.13-40.16, 39.13, 39.26, 39.27, 39.28, 40.22, 40.23, 40.24, 40.25, 41.4, 41.5, 41.6, 41.7, 41.8, 41.9, 41.10, 41.11, 43.4, 43.5, 43.6, 43.7, 43.8, 43.9, 43.10, 43.11, 43.12, 43.13, 43.14, 43.15, 43.16, 43.17, 43.18, 43.19, 43.20, 43.21, 43.22, 43.23, 43.24, 43.25, 43.26, 46.14, 46.29, 46.30, 46.31, 46.32, 47.1, 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, 47.28, 47.29, 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, 48.27, 48.28, 48.29, 48.30, 48.31, 48.32, 48.33, 48.34, 48.35, 50.12, 50.13, 50.14 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 42
122. Nag Hammadi, Eugnostos The Blessed, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 49
123. Nag Hammadi, The Treatise On The Resurrection, 44.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethianism Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
124. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.45-1.47, 1.70-1.71 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
125. Nag Hammadi, On Baptism A, 40.11-40.17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 93, 217
126. Nag Hammadi, On The Origin of The World, 97.24-98.11, 98.11-123.2, 98.11, 98.12, 98.13, 98.14, 98.15, 98.16, 98.17, 98.18, 98.19, 98.20, 98.21, 98.22, 98.23-100.33, 98.23, 99.29-100.14, 99.29, 99.30, 99.31, 100.1, 100.2, 100.3, 100.4, 100.5, 100.6, 100.7, 100.8, 100.9, 100.10, 100.11, 100.12, 100.13, 100.14, 100.15, 100.16, 100.17, 100.18, 100.19, 100.20, 100.21, 100.22, 100.23, 100.24, 100.25, 100.26, 101.24-102.2, 101.24, 101.26, 101.27, 101.28, 101.34-102.1, 102.2, 102.3, 102.4, 102.5, 102.6, 102.7, 102.10, 102.11, 102.15, 102.16, 102.17, 102.18, 102.19, 102.20, 102.21, 102.22, 102.24, 102.25, 103.1, 103.2, 103.3, 103.4, 103.5, 103.6, 103.7, 103.8, 103.9, 103.10, 103.11, 103.12, 103.13, 103.14, 103.15, 103.16, 103.17, 103.18, 103.19, 103.20, 103.21, 103.22, 103.23, 103.23-104.15, 103.24, 103.25, 103.26, 103.27, 103.28, 103.29, 103.30, 103.31, 103.32-104.3, 103.32, 103.32-106.29, 103.32-107.17, 103.32-106.19, 103.32-104.10, 103.34, 103.35, 104.3, 104.4, 104.5, 104.6, 104.7, 104.8, 104.9, 104.10, 104.11, 104.12, 104.13, 104.17, 104.18, 104.19, 104.19-107.1, 104.20, 104.21, 104.22, 104.23, 104.24, 104.25, 104.26, 104.27, 104.28, 104.29, 104.30, 104.31, 105.4, 105.5, 105.6, 105.7, 105.8, 105.10, 105.11, 105.12, 105.16, 105.17, 105.18, 105.19, 105.20, 105.25, 105.26, 105.27, 105.28, 105.29, 105.30, 105.31, 106.5, 106.6, 106.7, 106.8, 106.9, 106.10, 106.11, 106.12, 106.13, 106.14, 106.15, 106.19, 106.19-107.17, 106.19-107.1, 106.20, 106.21, 106.22, 106.23, 106.24, 106.25, 106.26, 106.27-107.1, 106.27-107.14, 106.27, 106.28, 106.29, 107.4, 107.5, 107.6, 107.7, 107.8, 107.9, 107.10, 107.11, 107.12, 107.13, 107.14, 107.17-109.1, 107.17-108.10, 107.34, 108.2-112.25, 108.2-112.29, 108.2, 108.3, 108.4, 108.5, 108.6, 108.7, 108.8, 108.9, 108.10, 108.11, 108.12, 108.13, 108.14-109.29, 108.14, 108.15, 108.16, 108.17, 108.18, 108.19, 108.20, 108.21, 108.22, 108.23, 108.24, 108.25, 108.28, 108.29, 108.30, 108.31, 110.7, 110.8, 110.9, 110.10, 110.11, 110.12, 110.13, 110.17, 110.18-111.2, 110.27, 110.28, 110.29, 111.2, 111.3, 111.4, 111.5, 111.6, 111.7, 111.8, 111.29-116.8, 111.29-112.22, 112.10, 112.11, 112.12, 112.13, 112.14, 112.15, 112.16, 112.17, 112.18, 112.19, 112.20, 112.21, 112.22, 112.32-114.35, 112.33-113.1, 113.5, 113.6, 113.7, 113.8, 113.9, 113.10-114.15, 113.10, 113.11, 113.12, 113.12-114.15, 113.13, 113.17, 113.18, 113.19, 113.20, 113.21, 113.35-114.1, 113.35, 114.6, 114.7, 114.8, 114.9, 114.10, 114.11, 114.12, 114.13, 114.14, 114.15, 114.16, 114.17, 114.18, 114.19, 114.20, 114.29-115.11, 114.36-115.1, 115.5, 115.6, 115.9, 115.10, 115.11, 115.12, 115.13, 115.14, 115.15, 115.16, 115.17, 115.18, 115.19, 115.20, 115.21, 115.22, 115.23, 115.28, 115.29, 115.30-116.8, 115.30-116.33, 115.30-116.9, 115.30, 115.31, 115.32, 115.33, 115.34, 116.8-117.15, 116.28, 116.29, 116.30, 116.31, 116.32, 116.33-117.18, 117.7, 117.15, 117.16, 117.17, 117.18, 117.28, 117.28-118.2, 117.29, 117.30, 117.31, 117.32, 117.33, 117.34, 117.35, 117.36, 118.13, 118.16-121.13, 118.24-119.19, 118.24, 118.24-120.6, 118.25, 118.26, 118.27, 119.15, 119.16, 119.17, 119.18, 119.19, 120.3, 120.4, 120.5, 120.6, 120.17, 120.18, 120.19, 120.20, 120.21, 120.22, 120.23, 120.24, 120.25, 120.25-121.5, 121.27, 121.28, 121.29, 121.30, 121.31, 121.32, 121.33, 121.34, 121.35, 122.6, 122.7, 122.8, 122.9, 122.10, 122.11, 122.12, 122.13, 122.14, 122.15, 122.16, 122.17, 122.18, 122.19, 122.20, 122.24, 122.25, 122.26, 123.2, 123.3, 123.4, 123.5, 123.6, 123.7, 123.8, 123.9, 123.10, 123.11, 123.12, 123.13, 123.14, 123.15, 123.16, 123.17, 123.18, 123.19, 123.20, 123.21, 123.22, 123.23, 123.24, 123.25, 123.26, 123.27, 123.28, 123.29, 123.30, 123.31, 123.32-127.17, 124.5, 124.6, 124.7, 124.8, 124.9, 124.10, 124.11, 124.12, 124.13, 124.14, 124.15, 124.16, 124.17, 124.18, 124.19, 124.20, 124.21, 124.22, 124.23, 124.24, 124.25, 124.26, 124.27, 124.28, 124.29, 124.30, 124.31, 124.32, 124.33, 125.2, 125.3, 125.4, 125.5, 125.6, 125.7, 125.11, 125.12, 125.14, 125.15, 125.16, 125.17, 125.18, 125.19, 125.20, 125.27, 126.16-127.5, 127.3, 127.4, 127.5, 127.6, 127.7, 127.8, 127.9, 127.10, 127.11, 127.12, 127.13, 127.14, 127.15, 127.16, 127.17 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 48
127. Nag Hammadi, The Apocalypse of Adam, 64.1, 64.2, 64.3, 64.4, 64.5, 64.5-66.23, 64.6, 64.6-65.13, 64.7, 64.8, 64.9, 64.10, 64.11, 64.12, 64.13, 65.5, 65.6, 65.7, 65.8, 65.9, 65.14, 65.15, 65.16, 65.17, 65.18, 65.19, 65.20, 65.21, 65.22, 65.23, 65.24, 65.25, 69.1-76.7, 69.19, 69.20, 69.21, 69.22, 69.23, 69.24, 70.4, 70.4-76.7, 71.8-76.6, 72.15, 72.16, 72.17, 74.3, 74.8, 74.9, 74.10, 74.11, 74.12, 74.13, 74.14, 74.15, 74.16, 75.9-76.7, 75.17-76.6, 76.8, 76.8-77.27, 76.9, 76.10, 76.11, 76.12, 76.13, 76.14, 76.15, 76.16, 76.17, 76.18, 76.19, 76.20, 76.21, 76.22, 76.23, 76.24, 76.25, 76.26, 76.27, 77.27-83.4, 80.9, 80.10, 80.11, 80.12, 80.13, 80.14, 80.15, 80.16, 80.17, 80.18, 80.19, 80.20, 80.21, 80.22, 80.23, 80.24, 80.25, 80.26, 80.27, 80.28, 80.29, 82.13, 82.14, 82.15, 82.19, 82.20, 83.4-85.31, 84.4, 84.5, 84.6, 84.7, 84.8, 84.9, 84.10, 84.11, 84.12, 84.13, 84.14, 84.15, 84.16, 84.17, 84.18, 84.19, 84.20, 84.21, 84.22, 84.23, 84.24, 84.25, 84.26, 84.27, 84.28, 85.1, 85.2, 85.3, 85.4, 85.5, 85.6, 85.7, 85.8, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 85.17, 85.18, 85.19, 85.20, 85.21, 85.22, 85.23, 85.24, 85.25, 85.26, 85.27, 85.28, 85.29, 85.30, 85.31 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 198
128. Nag Hammadi, The Gospel of Philip, 61.5-61.10, 61.29-61.31, 67.9-67.27, 72.22-72.23, 73.15-73.19, 74.12-74.24 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 66, 92, 93, 109, 114, 217, 250, 251, 252; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
129. Nag Hammadi, The Gospel of The Egyptians, 44.22, 44.23, 44.24, 49.1-51.14, 49.1, 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, 51.22-52.2, 53.10, 53.11, 53.12, 54.3, 54.4, 54.5, 54.6, 54.7, 54.8, 54.9, 54.10, 54.11, 54.12, 54.13, 56.22-58.22, 56.22, 56.23, 56.24, 56.25, 56.26, 56.27, 57.1, 57.5-59.9, 58.8, 58.9, 58.10, 58.11, 58.12, 58.13, 58.14, 58.15, 58.16, 58.17, 58.18, 58.19, 58.20, 58.21, 58.22, 58.23-59.4, 59.2, 59.3, 59.4, 59.5, 59.6, 59.7, 59.8, 59.9, 60.9-64.9, 63.4, 63.5, 63.6, 63.7, 63.8, 63.9-64.6, 64.1, 64.2, 64.3, 64.9-68.1, 64.9-65.26, 64.9, 64.10, 64.11, 64.12, 64.15, 64.16, 64.17, 64.18, 64.19, 64.20, 65.17, 65.18, 65.20, 65.21, 65.22, 65.25, 65.26, 66.8, 66.9, 66.10, 66.11, 68.1, 68.2, 68.3, 68.4, 68.5, 68.6, 68.7, 68.8, 68.9, 68.10, 68.11, 68.12, 68.13, 68.14, 69.6, 69.8, 69.9, 76.5, 76.6, 76.7, 80.15-81.2 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 192, 196, 198
130. Nag Hammadi, The Gospel of Thomas, 39, 50 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 180
131. Nag Hammadi, The Gospel of Truth, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 18.24, 18.25, 18.26, 18.27, 18.28, 18.29, 18.30, 18.31, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.11, 19.12, 19.13, 19.14, 19.15, 19.17, 19.18, 19.19, 19.20, 19.34-20.4, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 21.2, 21.8, 21.9, 21.10, 21.11, 22.9, 22.10, 22.11, 22.12, 22.13, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 30.14, 33.22, 33.23, 36.35, 36.36, 36.37, 36.38, 36.39, 42.21, 42.22, 42.32, 42.39, 43.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 258
132. Nag Hammadi, The Hypostasis of The Archons, 86.27-87.23, 87.4, 87.5, 87.6, 87.7, 87.8, 87.9, 87.10, 87.11, 87.12, 87.13, 87.14, 87.15, 87.16, 87.17, 87.18, 87.19, 87.20, 87.21, 87.22, 87.23, 87.23-88.10, 87.24, 87.25, 87.26-88.19, 87.26, 87.27, 87.28, 87.29, 87.30, 87.31, 87.32, 87.33, 88.3, 88.4, 88.5, 88.6, 88.7, 88.8, 88.9, 88.10, 88.11, 88.12, 88.13, 88.14, 88.15, 88.16, 88.17, 88.18, 88.19, 88.20, 88.21, 88.22, 88.23, 88.24, 88.25, 88.26, 88.27, 88.28, 88.29, 88.30, 88.31, 88.32, 89.3, 89.4, 89.5, 89.6, 89.7, 89.8, 89.9, 89.10, 89.11, 89.12, 89.13, 89.14, 89.15, 89.16, 89.17, 89.18, 89.19, 89.20, 89.21, 89.22, 89.23, 89.24, 89.25, 89.26, 89.27, 89.28, 89.29, 89.30, 89.31-90.12, 89.31-91.11, 89.31, 89.31-91.3, 89.32, 90.6, 90.11, 90.12, 90.13, 90.14, 90.15, 90.16, 90.17, 90.18, 90.19, 90.29, 90.30, 90.31, 90.32, 90.33, 90.34-91.3, 90.34, 91.2, 91.3, 91.4, 91.5, 91.6, 91.7, 91.8, 91.9, 91.10, 91.11, 91.12, 91.31, 91.34-96.28, 92.4, 92.14, 92.15, 92.16, 92.17, 92.18, 92.19, 92.20, 92.21, 92.22, 92.23, 92.24, 92.25, 92.26, 92.27, 92.28, 92.29, 92.30, 92.31, 92.32, 93.2, 93.8, 93.9, 93.13, 93.14, 93.15, 93.16, 93.17, 93.18, 93.19, 93.20, 93.24, 93.25, 93.26, 93.27, 93.28, 94.5, 94.6, 94.7, 94.8, 94.9, 94.10, 94.11, 94.12, 94.13, 94.14, 94.15, 94.16, 94.17, 94.18, 94.19, 94.19-95.5, 94.19-95.13, 94.25-95.8, 94.28, 94.29, 94.30, 94.31, 94.32, 94.33, 94.34, 95.4, 95.5, 95.6, 95.7, 95.8, 95.9, 95.10, 95.11, 95.12, 95.13, 95.13-96.3, 95.14, 95.15, 95.16, 95.17, 95.18, 95.19, 95.20, 95.21, 95.22, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 95.34, 96.3, 96.4, 96.5, 96.6, 96.7, 96.8, 96.9, 96.10, 96.11, 96.12, 96.13, 96.14, 96.15, 96.19, 96.20, 96.21, 96.22, 96.23, 96.24, 96.25, 96.26, 96.27, 96.32-97.23, 96.32, 96.33, 96.34, 96.35, 97.1, 97.2, 97.3, 97.4, 97.5, 97.6, 97.7, 97.8, 97.9, 97.18, 97.19 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 50, 51, 151
133. Nag Hammadi, The Interpretation of Knowledge, 1.1-2.28, 4.24-5.35, 4.27, 5.25, 5.26, 5.27, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 10.9-15.18, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.26, 10.27, 10.30, 10.31, 10.35, 13.25, 13.26, 13.27, 13.28, 13.29, 13.35, 13.36, 13.37, 13.38, 15, 16, 17, 18, 18.21, 18.22, 18.23, 18.24, 18.25, 18.26, 18.27, 18.28, 19, 20, 20.37, 20.38, 21.21, 21.22, 21.23, 21.24, 21.25, 21.26, 21.27, 21.28, 21.29, 21.30, 21.31, 21.32, 21.33, 21.34, 21.35 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 189, 198
134. Nag Hammadi, The Tripartite Tractate, 100.3, 100.4, 100.5, 100.6, 100.7, 100.8, 100.9, 100.10, 100.11, 100.12, 100.13, 100.14, 104.4-106.25, 104.4-108.12, 107.10, 107.11, 107.12, 107.13, 107.14, 107.15, 107.16, 107.17, 107.18, 107.19, 107.20, 107.21, 107.22, 107.23, 107.24, 107.25, 107.26, 107.27, 107.28 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 143
135. Nag Hammadi, The Letter of Peter To Philip, 140.4 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethianism Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
136. Nag Hammadi, The Paraphrase of Shem, 4.22, 4.27, 4.28, 4.29, 4.30, 4.31, 4.32, 10.23, 10.24, 10.25, 13.13, 13.14, 21.22-22.9, 25.7, 25.8, 25.9, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.18, 25.19, 25.20, 25.21, 25.22, 25.23, 25.24, 25.25, 25.26, 25.27, 25.28, 25.29, 25.30, 25.31, 25.32, 25.33, 25.34, 25.35, 27.19, 27.20, 27.21, 28.5, 28.6, 28.7, 28.8, 28.9, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 29.7, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16, 29.17, 29.18, 29.19, 30.1, 30.2, 30.3, 30.4, 30.5, 30.6, 30.7, 30.8, 30.9, 30.10, 30.11, 30.12, 30.13, 30.14, 30.15, 30.16, 30.17, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 30.29, 30.30, 30.31, 30.32, 30.33, 31.14, 31.15, 31.16, 31.17, 31.18, 31.19, 31.20, 31.21, 31.22, 32.2, 32.2-34.15, 32.3, 32.4, 32.5, 32.6, 32.7, 32.8, 32.9, 32.10, 32.11, 32.12, 32.13, 32.14, 32.15, 32.16, 32.17, 32.18, 34.9, 34.10, 34.11, 34.12, 34.13, 34.14, 34.15, 37.19, 37.20, 37.21, 39.30-40.1, 40.23, 40.24, 40.25, 40.26, 40.27, 40.28, 40.29, 44.6-45.23, 44.31, 44.31-45.31, 44.32-45.3, 44.32, 45.3, 45.4, 45.5, 45.6, 47.1, 47.2, 47.3, 47.4, 47.5 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85, 86
137. Nag Hammadi, The Prayer of The Apostle Paul A-B, None (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
138. Plotinus, Enneads, 2.9, 2.9.6, 2.9.10, 6.7.36 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 32, 257, 276, 289, 290
139. Nag Hammadithe Thunder, The Thunder Perfect Mind, 13.19-14.9, 16.18, 16.19 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 151
140. Nag Hammadi, The Thunder: Perfect Mind, 13.19-14.9, 16.18, 16.19 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 151
141. Nag Hammadi, The Three Steles of Seth, 118.10, 118.11, 118.12, 118.13, 118.14, 118.15, 118.16, 118.17, 118.18, 118.19, 118.24-121.17, 118.26, 118.27, 118.28, 118.29, 118.30, 118.31, 123.16, 123.17, 127.14, 127.15, 127.16, 127.17, 127.18, 127.19, 127.20, 127.21 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 257
142. Pseudo Clementine Literature, Homilies, 3.19-3.22, 17.19 (3rd cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 72
143. Nag Hammadi, The Testimony of Truth, 30.18, 30.19, 30.20, 30.21, 30.22, 30.23, 30.24, 30.25, 30.26, 30.27, 30.28, 31.22-32.5, 43.14, 45.14, 45.15, 45.16, 45.17, 45.23-49.10, 45.23-48.15, 45.23-47.14, 45.31-46.1, 47.4, 47.6, 47.14-48.15, 48.15-49.10, 48.26-49.7, 48.27-49.10, 53.19, 69.15, 69.16, 69.17, 69.22, 69.23, 69.24, 128.24, 128.25, 128.26, 128.27, 128.28, 128.29, 128.30 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
144. Nag Hammadi, The Sophia of Jesus Christ, 82.9, 82.10, 82.11, 82.12, 82.13, 82.14, 82.15, 82.16, 82.17, 82.18, 83.1, 85.9, 85.10, 85.11, 85.12, 85.13, 85.14, 85.15, 85.16, 85.17, 85.18, 85.19, 85.20, 85.21, 86.7, 86.16-87.4, 87.9, 90.2, 90.4, 90.5, 90.6, 90.7, 90.8, 90.9, 90.10, 90.11, 90.12, 91.10, 91.11, 91.12, 91.13, 91.14, 92.6, 92.7, 93.16, 93.16-103.9, 93.17, 93.18, 93.19, 93.20, 93.21, 93.22, 93.23, 93.24, 94.1, 95.19, 96.3, 96.4, 96.5, 96.6, 96.7, 96.8, 96.9, 96.10, 96.12, 96.13, 96.14, 96.15, 96.16, 96.17, 96.18, 96.19, 96.21, 98.10, 98.13, 98.14, 98.15, 98.16, 98.17, 98.18, 98.19, 98.20, 99.11, 99.12, 99.17, 99.18, 99.19, 99.20, 99.21, 99.22, 100.20-106.24, 101.16, 102.3, 102.4, 102.6, 102.7, 102.8, 102.9, 102.12, 102.13, 102.14, 102.20-103.1, 103.10-104.7, 104.4, 104.5, 104.6, 104.7, 104.8, 104.9, 104.10, 104.11, 104.12, 104.13, 104.17, 104.18, 106.15, 106.16, 106.17, 106.18, 106.19-108.4, 106.19, 106.20, 106.21, 106.22, 106.23, 106.24, 107.6, 107.7, 107.15-108.4, 108.1-109.4, 108.19-109.3, 109.1, 109.2, 109.3, 114.14, 114.15, 114.16, 114.17, 114.18, 117.15-118.3, 118.11, 118.12, 119.6, 119.7, 119.16, 119.17-120.1, 119.18, 120.1, 120.2, 120.3, 120.4, 120.5, 120.6, 120.7, 120.8, 120.9, 120.10, 120.11, 120.14, 120.15, 120.16, 121.5, 121.6, 121.7, 121.8, 121.9, 121.10, 121.11, 121.12, 121.13, 121.14, 121.15, 121.16, 121.17, 122.5, 122.6, 122.7, 122.8, 122.9, 123.1-124.9, 123.2-124.9, 125.15, 125.16, 125.17, 125.18, 125.19 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 50, 232
145. Nag Hammadi, The Second Treatise of The Great Seth, 55.15, 55.16, 55.17, 55.18, 55.20, 55.21, 55.22, 55.23, 55.24, 55.34-56.20, 58.18, 58.19, 60.21, 60.22, 62.30-63.22, 69.21 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 237
146. Nag Hammadi, The Teachings of Silvanus, 95.4, 95.5, 95.6, 95.7, 95.8, 95.9, 95.10, 95.11, 95.12, 95.13, 95.14, 95.15, 95.16, 95.17, 95.18, 95.19, 95.20, 95.21, 95.22, 95.23, 95.24, 95.25, 95.26, 95.27, 95.28, 95.29, 95.30, 95.31, 95.32, 95.33, 105.28-106.1 (3rd cent. CE - 3rd cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 92, 217, 220
147. Anon., Apostolic Constitutions, 3.16.2, 3.17 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247, 251
148. Anon., Exodus Rabbah, 3.12, 8.2 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 205
3.12. וַיַּעַן משֶׁה וַיֹּאמֶר וְהֵן לֹא יַאֲמִינוּ לִי, אוֹתָהּ שָׁעָה דִּבֵּר משֶׁה שֶׁלֹא כַּהֹגֶן, הַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (שמות ג, יח): וְשָׁמְעוּ לְקוֹלֶךָ, וְהוּא אָמַר: וְהֵן לֹא יַאֲמִינוּ לִי. מִיָּד הֱשִׁיבוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּשִׁיטָתוֹ, נָתַן לוֹ אוֹתוֹת לְפִי דְּבָרָיו. רְאֵה מַה כְּתִיב אַחֲרָיו: וַיֹּאמֶר ה' אֵלָיו מַזֶּה בְיָדֶךָ וַיֹּאמֶר מַטֶּה, כְּלוֹמַר מִזֶּה שֶׁבְּיָדֶךָ אַתָּה צָרִיךְ לִלְקוֹת, שֶׁאַתָּה מוֹצִיא שֵׁם רָע עַל בָּנַי, הֵם מַאֲמִינִים בְּנֵי מַאֲמִינִים, מַאֲמִינִים, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם. בְּנֵי מַאֲמִינִים, שֶׁנֶּאֱמַר (בראשית טו, ו): וְהֶאֱמִן בַּה', תָּפַשׂ משֶׁה מַעֲשֵׂה הַנָּחָשׁ שֶׁהוֹצִיא לָשׁוֹן הָרָע עַל בּוֹרְאוֹ, שֶׁנֶּאֱמַר (בראשית ג, ה): כִּי יֹדֵעַ אֱלֹהִים, כְּשֵׁם שֶׁלָּקָה הַנָּחָשׁ כָּךְ זֶה עָתִיד לִלְקוֹת, רְאֵה מַה כְּתִיב: וַיֹּאמֶר הַשְּׁלִיכֵהוּ אַרְצָה וַיַּשְׁלִיכֵהוּ אַרְצָה וַיְהִי לְנָחָשׁ, לְפִי שֶׁעָשָׂה מַעֲשֵׂה נָחָשׁ לְכָךְ הֶרְאָה לוֹ אֶת הַנָּחָשׁ, כְּלוֹמַר עָשִׂיתָ מַעֲשֶׂה שֶׁל זֶה. וַיָּנָס משֶׁה מִפָּנָיו, מַטְרוֹנָה אָמְרָה לְרַבִּי יוֹסֵי, אֱלֹהַי גָּדוֹל מֵאלֹהֶיךָ, אָמַר לָהּ לָמָּה, אָמְרָה לוֹ, בְּשָׁעָה שֶׁנִּגְלָה אֱלֹהֵיכֶם לְמשֶׁה בַּסְּנֶה הִסְתִּיר פָּנָיו משֶׁה, אֲבָל בְּשָׁעָה שֶׁרָאָה אֶת הַנָּחָשׁ שֶׁהוּא אֱלֹהַי, מִיָּד: וַיָּנָס משֶׁה מִפָּנָיו. אָמַר לָהּ תִּפַּח עַצְמוֹתָהּ, בְּשָׁעָה שֶׁנִּגְלָה אֱלֹהֵינוּ בַּסְּנֶה לֹא הָיָה לוֹ מָקוֹם לִבְרֹחַ, אָנָא הָיָה בּוֹרֵחַ, לַשָּׁמַיִם, אוֹ לַיָּם, אוֹ לַיַּבָּשָׁה, מַה נֶּאֱמַר בֵּאלֹהֵינוּ (ירמיה כג, כד): הֲלוֹא אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ אֲנִי מָלֵא נְאֻם ה'. אֲבָל הַנָּחָשׁ שֶׁהוּא אֱלֹהַיִךְ, כֵּיוָן שֶׁאָדָם בּוֹרֵחַ מִמֶּנּוּ שְׁתַּיִם אוֹ שְׁלשָׁה פְּסִיעוֹת יָכוֹל לְהִנָּצֵל מִמֶּנּוּ, לְכָךְ כְּתִיב: וַיָּנָס משֶׁה מִפָּנָיו. דָּבָר אַחֵר, לָמָּה נָס, לְפִי שֶׁחָטָא בִּדְבָרָיו, שֶׁאִלּוּ לֹא חָטָא לֹא הָיָה נָס, שֶׁאֵין נָחָשׁ מֵמִית אֶלָּא הַחֵטְא מֵמִית, כְּמוֹ שֶׁכָּתוּב בְּמַעֲשֶׂה רַבִּי חֲנִינָא בֶּן דּוֹסָא. וַיֹּאמֶר ה' אֶל משֶׁה שְׁלַח נָא יָדְךָ וֶאֱחֹז בִּזְנָבוֹ, וַהֲרֵי אָמַרְנוּ לָמָּה הָיָה הַנָּחָשׁ כְּנֶגֶד משֶׁה, אֶלָּא מַה אוֹת הָיָה לְיִשְׂרָאֵל בְּכָךְ, אָמַר רַבִּי אֱלִיעֶזֶר לְכָךְ נֶהְפַּךְ הַמַּטֶּה לְנָחָשׁ, כְּנֶגֶד פַּרְעֹה שֶׁנִּקְרָא נָחָשׁ, שֶׁנֶּאֱמַר (יחזקאל כט, ג): הַתַּנִּים הַגָּדוֹל, וְאוֹמֵר (ישעיה כז, א): עַל לִוְיָתָן נָחָשׁ בָּרִחַ, לְפִי שֶׁהָיָה נוֹשֵׁךְ אֶת יִשְׂרָאֵל, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא רָאִיתָ פַּרְעֹה שֶׁהוּא כְּנָחָשׁ, עָתִיד אַתָּה לְהַכּוֹתוֹ בַּמַּטֶּה, וְסוֹף הַדְּבָרִים הוּא יֵעָשֶׂה כָּעֵץ, מַה הַמַּטֶּה אֵינוֹ נוֹשֵׁךְ כָּךְ הוּא לֹא יִשֹּׁךְ. הֲדָא הוּא דִכְתִיב: שְׁלַח יָדְךָ וֶאֱחֹז בִּזְנָבוֹ. לְמַעַן יַאֲמִינוּ כִּי נִרְאָה אֵלֶיךָ ה', לֵךְ עֲשֵׂה לָהֶם אוֹת זֶה כְּדֵי שֶׁיַּאֲמִינוּ שֶׁאֲנִי נִרְאָה אֵלֶיךָ: 8.2. פַּרְעֹה הָיָה אֶחָד מֵאַרְבָּעָה בְּנֵי אָדָם שֶׁעָשׂוּ עַצְמָן אֱלָהוּת וְהֵרֵעוּ לְנַפְשָׁם, וְאֵלּוּ הֵן: חִירָם, וּנְבוּכַדְנֶצַּר, וּפַרְעֹה, וְיוֹאָשׁ מֶלֶךְ יְהוּדָה. חִירָם מִנַיִן, שֶׁנֶּאֱמַר (יחזקאל כח, ב): אֱמֹר לִנְגִיד צֹר וגו' וַתֹּאמֶר אֵל אָנִי. וּמִנַּיִן שֶׁשִּׁחֵת לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (יחזקאל כח, יז): גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל יִפְעָתֶךָ עַל אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָּךְ. נְבוּכַדְנֶצַּר מִנַּיִן, שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (ישעיה יד, יד): אֶעֱלֶה עַל בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (ישעיה יד, טו): אַךְ אֶל שְׁאוֹל תּוּרָד אֶל יַרְכְּתֵי בוֹר. מֶה עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא הִגְלָהוּ לַמִּדְבָּר עַד שֶׁהוּא בְּמַלְכוּתוֹ וְהֶאֱכִילוֹ עֵשֶׂב כַּבְּהֵמוֹת, שֶׁנֶּאֱמַר (דניאל ד, ל): וְעִשְׂבָּא כְתוֹרִין יֵאכֻל. וְהָיוּ הַבְּהֵמוֹת וְהַחַיּוֹת רוֹאִין אוֹתוֹ בִּדְמוּת נְקֵבָה, שֶׁנֶּאֱמַר (חבקוק כ, יז): וְשֹׁד בְּהֵמוֹת יְחִיתַן מִדְּמֵי אָדָם וַחֲמַס אֶרֶץ קִרְיָה וגו', כָּעִנְיָן שֶׁנֶּאֱמַר (דברים ז, ג): וְלֹא תִתְחַתֵּן בָּם, וְעַל כָּל זֹאת (דניאל ז, ד): וּלְבַב אֱנָשׁ יְהִיב לַהּ, דִּכְתִיב (דניאל ד, לא): וְלִקְצָת יוֹמַיָּא אֲנָה נְבוּכַדְנֶצַּר עַיְנַי לִשְׁמַיָּא נִטְלֵת וּמַנְדְּעִי עֲלַי יְתוּב, וּפַרְעֹה מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, שֶׁנֶּאֱמַר (יחזקאל כט, ג): לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, מְסָרוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיַד אוֹיְבָיו, שֶׁנֶּאֱמַר (ירמיה מד, ל): כֹּה אָמַר ה' הִנְנִי נֹתֵן אֶת פַּרְעֹה חָפְרַע מֶלֶךְ מִצְרַיִם, מַהוּ חָפְרַע, כָּעִנְיָן שֶׁנֶּאֱמַר (במדבר ה, יח): וּפָרַע אֶת רֹאשׁ הָאִשָּׁה וְנָתַן עַל כַּפֶּיהָ אֵת מִנְחַת הַזִּכָּרוֹן, וּכְתִיב (ישעיה יט, טז): בַּיּוֹם הַהוּא יִהְיֶה מִצְרַיִם כַּנָּשִׁים. יוֹאָשׁ מִנַּיִן שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ, דִּכְתִיב (דברי הימים ב כד, יז): וְאַחֲרֵי מוֹת יְהוֹיָדָע בָּאוּ שָׂרֵי יְהוּדָה וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ אָז שָׁמַע הַמֶּלֶךְ אֲלֵיהֶם, מַהוּ וַיִּשְׁתַּחֲווּ לַמֶּלֶךְ, שֶׁעֲשָׂאוּהוּ אֱלוֹהַּ, אָמְרוּ לוֹ אִלּוּלֵי שֶׁאַתָּה אֱלוֹהַּ לֹא הָיִיתָ יוֹצֵא לְאַחַר שֶׁבַע שָׁנִים מִבֵּית קָדְשֵׁי הַקֳּדָשִׁים, אָמַר לָהֶן כָּךְ הוּא, וְקִבֵּל עַל עַצְמוֹ לֵעָשׂוֹת אֱלוֹהַּ, וְהִשְׁחִית לְנַפְשׁוֹ, שֶׁנֶּאֱמַר (דברי הימים ב כד, כג): וַיְהִי לִתְקוּפַת הַשָּׁנָה עָלָה עָלָיו חֵיל אֲרָם, וּכְתִיב (דברי הימים ב כד, כד): וְאֶת יוֹאָשׁ עָשׂוּ שְׁפָטִים, אַל תִּקְרֵי שְׁפָטִים אֶלָּא שְׁפוּטִים, וּכְתִיב (דברי הימים ב כד, כה): וּבְלֶכְתָּם מִמֶּנּוּ כִּי עָזְבוּ אֹתוֹ בְּמַחֲלֻיִים רַבִּים וגו' וַיָּמֹת [וגו'] וְלֹא קְבָרוּהוּ בְּקִבְרוֹת הַמְלָכִים. וּמִי גָרַם לְפַרְעֹה שֶׁיִּלְקֶה, עַל שֶׁאָמַר: לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה. (קהלת ה, ז): כִּי גָּבֹהַּ מֵעַל גָּבֹהַּ שֹׁמֵר וּגְבֹהִים עֲלֵיהֶם, לֵךְ וַעֲשֵׂה מִי שֶׁעָשָׂה עַצְמוֹ אֱלוֹהַּ שַׁחַץ בָּעוֹלָם עַל שֶׁהִגְבִּיהַּ עַצְמוֹ, שֶׁנֶּאֱמַר (איוב מא, כו): אֵת כָּל גָּבֹהַּ יִרְאֶה הוּא מֶלֶךְ עַל כָּל בְּנֵי שָׁחַץ, וְכִי גָבוֹהַּ יִרְאֶה וְשָׁפָל אֵינוֹ רוֹאֶה, וְהָכְתִיב (זכריה ד, י): עֵינֵי ה' הֵמָּה מְשׁוֹטְטִים בְּכָל הָאָרֶץ, אֶלָּא אָמַר רַבִּי בֶּרֶכְיָה אֵלּוּ הַגֵּיוְתָנִין שֶׁעוֹשִׂין עַצְמָן אֱלוֹהוּת וְהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה מֵהֶן שְׁחָצִים בָּעוֹלָם. וְכֵן סַנְחֵרִיב נִתְגָּאֶה וְנַעֲשָׂה שַׁחַץ בָּעוֹלָם, שֶׁנֶּאֱמַר (מלכים ב יט, לה): וַיְהִי בַּלַּיְלָה הַהוּא וַיֵּצֵא מַלְאַךְ ה' וַיַּךְ בְּמַחֲנֵה אַשּׁוּר מֵאָה וּשְׁמוֹנִים וַחֲמִשָּׁה אֶלֶף אִישׁ, לְכָךְ כְּתִיב: אֵת כָּל גָּבֹהַּ יִרְאֶה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה שַׁחַץ שֶׁל גֵּיוְתָנִים לְכָל הַבְּרִיּוֹת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא (ירמיה כג, כד): אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ נְאֻם ה', אָמַר רַבִּי בִּנְיָמִין בַּר לֵוִי אִם יֵשֵׁב אָדָם בְּזָוִית וְעוֹסֵק בַּתּוֹרָה אֲנִי מַרְאֵהוּ לַבְּרִיּוֹת, אִם יַטְמִין אָדָם עַצְמוֹ לַעֲבוֹדַת כּוֹכָבִים, אֲנִי מַרְאֵהוּ לַבְּרִיוֹת, שֶׁנֶּאֱמַר: אִם יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא אֶרְאֶנּוּ, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֲנִי מְמַלֵּא מִמֶּנּוּ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים וּמַרְאֶה שַׁחֲצוֹ לַבְּרִיּוֹת, לְפִיכָךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְמשֶׁה: רְאֵה נְתַתִּיךָ אֱלֹהִים לְפַרְעֹה.
149. Pseudo Clementine Literature, Recognitions, 1.45-1.47, 1.70-1.71 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God.
150. Epiphanius, Panarion, 8.1.2-8.1.5, 24.3.1-24.3.6, 25.1.1, 25.1.3-25.1.6, 25.2.2-25.2.4, 25.3.4, 25.3.6, 25.5, 25.7.1, 26.1, 26.1.3-26.1.9, 26.2.6, 26.3.1, 26.3.7, 26.4-26.10, 26.4.5-26.4.8, 26.8.1-26.8.3, 26.9.3-26.9.9, 26.10.1, 26.10.3-26.10.11, 26.11.3, 26.13, 26.13.2-26.13.3, 26.14.5, 30.3.3-30.3.5, 30.13.6-30.13.7, 30.16.8, 31.1.5, 31.2.3, 31.5.1-31.5.2, 31.5.5-31.5.6, 33.3-33.7, 33.3.6, 37.1.2, 37.2.4, 37.2.6, 37.4.4-37.4.5, 37.5.1, 37.5.3-37.5.8, 37.6.5-37.6.6, 37.7.6, 37.8.1, 38.1.2, 38.3.3, 39.1.2-39.1.3, 39.2.1-39.2.2, 39.2.4, 39.2.6, 39.3.5, 39.5.1-39.5.3, 39.6.4, 40.1, 40.1.1-40.1.8, 40.2.3, 40.7.1-40.7.4, 40.7.6, 45.1.4-45.1.8, 45.2, 45.2.2-45.2.3, 53.1.8-53.1.9 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 15
151. Nonnus, Dionysiaca, 1.156-1.162 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 84
152. Anon., Midrash Psalms, 139 (4th cent. CE - 9th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
153. Theodoret of Cyrus, Compendium Against Heresies, 1.13-1.14, 1.14.4, 1.14.61-1.14.65, 1.17, 1.21, 1.24 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 14, 25, 26, 45, 71, 72, 78, 82, 84, 88, 163, 214, 215
154. Hermeias of Alexandria, In Platonis Phaedrum Scholia,, None (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 84
155. Macrobius, Saturnalia, 1.9.12, 1.18.11-1.18.15, 1.23.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 67, 68, 218
156. Macrobius, Saturnalia, 1.9.12, 1.18.11-1.18.15, 1.23.22 (4th cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 67, 68, 218
157. Philastrius of Brescia, Diversarum Hereseon Liber, 2, 21, 3, 1 (4th cent. CE - 4th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 25, 30, 73, 78, 214, 215, 230, 241
158. Julian (Emperor), Against The Galileans, None (4th cent. CE - 4th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 77
159. Jerome, On Illustrious Men, 61, 29 (5th cent. CE - 5th cent. CE)  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 88
163. Theodore Bar Konai, Book of The Scholia, 11.31, 11.78  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 93, 94, 120, 123, 125
164. Anon., Apocryphon of John (Nhc Ii), 1.18  Tagged with subjects: •sethianism Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 72
166. Simplicius of Cilicia, In Aristotelis Physicorum Libros Commentaria, 9.230.34-231.27 (missingth cent. CE - 5th cent. CE)  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 33, 179
167. Photius, Bibliotheca (Library, Bibl.), 121  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 21
168. Cyril of Jerusalem, Mystagogicae Catecheses, 2-9  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 276
169. Cyril of Jerusalem, Procatechesis, 9  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 276
170. Michael The Syrian, Chron., None  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 94, 215
171. Anon., 2 Apocalypse of James, 56.2-56.4  Tagged with subjects: •sethianism Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
172. Anon., Apocryphon of John (Bg), 1.8, 1.9, 1.10, 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, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.29, 2.33, 2.35-4.18, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 3.32, 3.33, 4.19, 4.20, 4.21, 4.26-5.32, 4.29-10.28, 5.4, 5.5, 5.7, 5.8, 5.11-8.28, 5.12, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 5.34, 5.35, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10-7.32, 6.11, 6.15, 6.19, 6.23, 6.24, 6.25, 6.26, 6.27, 6.28, 6.29, 6.30, 6.31, 6.32, 6.33, 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, 8.16, 8.17, 8.18, 8.19, 8.20, 8.24, 8.25, 8.26, 8.27, 8.28-9.11, 8.28, 8.29, 8.30, 8.32-9.14, 8.32-9.12, 9.4, 9.5, 9.6, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25-10.5, 9.25, 9.26, 9.27, 10.1-30.11, 10.3, 10.4, 10.6, 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, 10.21, 10.26, 10.27, 10.28, 10.28-11.4, 10.34, 10.35, 10.36, 11.10, 11.15-30.11, 11.15, 11.16, 11.17, 11.18, 11.30, 11.31, 11.32, 11.35-12.3, 12.6, 12.26, 12.27, 12.28, 12.29, 12.30, 12.31, 12.32, 12.33-13.5, 12.33, 12.33-13.1, 13.5-15.5, 13.8-14.34, 13.8, 13.9, 13.13-14.13, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.32, 13.33, 13.34, 13.35, 13.36, 14.4, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.22, 14.23, 14.24, 14.25, 14.26, 14.27, 14.28, 14.29, 14.30, 14.31, 14.32, 14.33, 14.34, 15.2, 15.3, 15.4, 15.11, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.27-19.10, 19.9, 19.10, 19.12, 19.15-20.9, 19.15, 19.15-20.31, 19.16, 19.17, 19.18, 19.19, 19.20, 19.21, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.16, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.32-21.13, 20.35-21.14, 21.9, 21.19-22.2, 22.3, 22.4, 22.5, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.15-23.4, 22.21-23.3, 22.22, 22.23, 22.24, 23.3, 23.3-26.14, 23.4, 23.18, 23.19, 23.20, 23.21, 23.22, 23.23, 23.24, 23.25, 23.26, 23.27, 23.28, 23.29, 23.30, 23.31, 23.32, 23.33, 23.34, 23.35, 24.2, 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, 24.20-25.1, 24.21, 24.22, 24.23, 24.24, 24.25, 24.26, 24.27, 24.28, 24.29, 24.30, 24.31, 24.32, 24.33, 24.34, 24.35-25.2, 25.1, 25.2, 25.9, 25.10, 25.11, 25.12, 25.13, 25.14, 25.15, 25.16, 25.17, 25.23-26.19, 26.7, 26.8, 26.11, 26.12, 26.13, 26.14, 26.15, 26.18, 26.26, 26.27, 26.28, 26.29, 26.30, 26.31, 26.32, 26.36-27.11, 26.36-27.21, 27.1, 27.11, 27.12, 27.13, 27.14, 27.15, 27.16, 27.17, 27.18, 27.19, 27.20, 27.21, 27.21-28.2, 27.21-28.1, 27.22, 27.23, 27.24, 27.25, 27.26, 27.27, 27.28, 27.29, 27.30, 27.31, 28.32-29.15, 29.1, 29.2, 29.3, 29.4, 29.5, 29.6, 29.7, 29.8, 29.9, 29.10, 29.11, 29.12, 29.13, 29.14, 29.15, 29.16-30.11, 29.23, 29.24, 29.25, 30.2, 30.3, 30.11-31.25, 30.12-31.25, 30.15-31.2, 30.16, 30.17, 30.22, 30.27, 30.28, 30.29, 30.30, 30.31, 30.32, 30.33, 31.3, 31.4, 31.5, 31.6, 31.7, 31.8, 31.9, 31.23, 31.24, 31.25, 37.14, 37.20-38.1, 39.4, 39.5, 39.6, 39.7, 39.8, 39.9, 39.10, 40.19-41.12, 42.2, 42.3, 42.7, 42.8, 42.10, 42.11, 42.12, 42.13, 42.19, 43.16, 44.14, 44.15, 46.1, 48.16, 48.17, 49.9-50.4, 51.4, 51.5, 51.6, 51.7, 51.8, 51.9, 51.10, 51.11, 51.12, 51.15, 51.16, 51.17, 51.18, 51.19, 51.20, 53.18-54.4, 55.18, 55.19, 55.20, 58.4, 58.5, 58.6, 58.7, 60.12, 60.13, 60.14, 62.3-63.12, 63.1, 63.2, 63.3, 63.4, 63.5, 73.18-75.10  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 152, 258, 276
173. Anon., Chaldean Oracles, 16, 50-52, 18  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 50
174. Porphyry, Clementines, 177  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
175. Anon., Pirqe Rabbi Eliezer, 13-14, 21, 12  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 205
178. Septuagint, 4 Maccabees, 1, 13-16, 2-3, 6-7, 18  Tagged with subjects: •nan Found in books: Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 72
179. Anon., Apocalypse of Moses, 37, 40, 29  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 165
180. Anon., 4 Ezra, 6.49-6.52  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 17
6.49. "Then thou didst keep in existence two living creatures; the name of one thou didst call Behemoth and the name of the other Leviathan. 6.50. And thou didst separate one from the other, for the seventh part where the water had been gathered together could not hold them both. 6.51. And thou didst give Behemoth one of the parts which had been dried up on the third day, to live in it, where there are a thousand mountains; 6.52. but to Leviathan thou didst give the seventh part, the watery part; and thou hast kept them to be eaten by whom thou wilt, and when thou wilt.
181. Anon., 3 Baruch, 4.4-4.5, 4.8-4.15  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 66, 70, 88, 109, 248
182. Anon., 2 Enoch, 29.4-29.5, 31.1-31.6  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 24
184. Anon., Ascension of Isaiah, 2.1-2.2, 7.9  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 66, 109
185. Anon., Bruce Codex, The Untitled Text, 11-12, 20-21, 3, 6, 8-9, 7  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 191, 257, 290
186. Damascius, De Principiis 123 84N-69,, 123  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 218
187. Celsus, True Doctrine, 10  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15
188. Anon., Tchacos 3 Gospel of Judas, 35.18, 44.4, 47, 47.9, 47.19-48.1, 48, 48.22, 49, 49.5, 49.6, 50, 51, 51.5-52.13, 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, 52.12, 52.13, 52.14, 52.14-53.7, 56.17, 56.18, 56.19, 56.20, 56.21, 57.16, 57.17  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15, 182
189. Ibn Wahshiyya, Al-Filâha An-Nabatiyya, 448-453  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 95, 96
190. Victorinus, Commentary On Galatians, 1.15  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
191. Nicomachus, Theology of Arithmetic, 45.6-50.8  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 179
192. Serapion of Thmuis, Against The Manichees, 3  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 288
193. Anon., The Second Book of Jeu, 52, 43  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 123
194. Anon., Right Ginza, 1.198-1.199, 2.1.146-2.1.156  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 236
195. Anon., Book of John, 30, 76  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 236
196. An-Nashi Al-Akbar, Al-Kitâb Al-Awsat, 78.14  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 94
197. Origen, Catena Fragment, None  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 226, 227
198. Papias, Fragments, None  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 274
199. Anon., “Valentinian Letter”, 49  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 49
200. Orphic Hymns., Fragments, 1, 236-237, 54, 57, 78, 58  Tagged with subjects: •nan Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 85
201. Orphic Hymns., Hymni, 38.3  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 84
202. Zosimos, Omega, 10  Tagged with subjects: •sethians, sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 167
203. Pseudo-Tertullian, Adversus Omnes Haereses, 1.5-1.6, 2.1-2.9, 8.4  Tagged with subjects: •sethians, sethianism •sethianism Found in books: Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 14, 21, 25, 28, 62, 73, 77, 78, 97, 150, 171, 191, 192, 198, 212, 218, 230, 231, 238, 240; van den Broek (2013), Gnostic Religion in Antiquity, 28