1. Hebrew Bible, Genesis, 10-19, 5-9, 4 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196 | 4. And his brother’s name was Jubal; he was the father of all such as handle the harp and pipe.,If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.,And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.,And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.,And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.,And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.,When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’,Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’,And Cain said unto the LORD: ‘My punishment is greater than I can bear.,And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.,And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?,And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’,And Adah bore Jabal; he was the father of such as dwell in tents and have cattle.,If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’,And Lamech took unto him two wives; the name of one was Adah, and the name of the other Zillah.,And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.,And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.,And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.,but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.,And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;,And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.,And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’,And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’,And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah.,And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.,And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me; |
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2. Philo of Alexandria, On The Posterity of Cain, 42 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 | 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. |
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| 3. Philo of Alexandria, On The Life of Abraham, 1 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 195 |
4. Philo of Alexandria, On The Life of Moses, 2.53-2.95, 2.263 (1st cent. BCE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 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. 2.263. 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. |
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5. Josephus Flavius, Jewish Antiquities, 1.68-1.72 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192| 1.68. γίνονται μὲν οὖν αὐτῷ παῖδες ἄλλοι τε πλείους καὶ Σῆθος: ἀλλὰ περὶ μὲν τῶν ἄλλων μακρὸν ἂν εἴη λέγειν, πειράσομαι δὲ μόνα τὰ τῶν ἀπὸ Σήθου διελθεῖν: τραφεὶς γὰρ οὗτος καὶ παρελθὼν εἰς ἡλικίαν ἤδη καλὰ κρίνειν δυναμένην καὶ γενόμενος αὐτὸς ἄριστος μιμητὰς τῶν αὐτῶν τοὺς ἀπογόνους κατέλιπεν. 1.69. οἱ δὲ πάντες ἀγαθοὶ φύντες γῆν τε τὴν αὐτὴν ἀστασίαστοι κατῴκησαν εὐδαιμονήσαντες μηδενὸς αὐτοῖς ἄχρι καὶ τελευτῆς δυσκόλου προσπεσόντος, σοφίαν τε τὴν περὶ τὰ οὐράνια καὶ τὴν τούτων διακόσμησιν ἐπενόησαν. 1.71. ἵνα καὶ τῆς πλινθίνης ἀφανισθείσης ὑπὸ τῆς ἐπομβρίας ἡ λιθίνη μείνασα παράσχῃ μαθεῖν τοῖς ἀνθρώποις τὰ ἐγγεγραμμένα δηλοῦσα καὶ πλινθίνην ὑπ' αὐτῶν ἀνατεθῆναι. μένει δ' ἄχρι δεῦρο κατὰ γῆν τὴν Σειρίδα. 1.72. Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς ἀνθρώπους δικαίου ποιούμενοι λόγον, ἀλλ' ἣν πρότερον εἶχον τῆς ἀρετῆς ζήλωσιν διπλασίονα τῆς κακίας τότ' ἐπιδεικνύμενοι δι' ὧν ἔπραττον: ἔνθεν ἑαυτοῖς τὸν θεὸν ἐξεπολέμωσαν. | 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. |
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6. New Testament, John, 1.1-1.18 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 269| 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. | 1.1. 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. |
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7. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 269| 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. | 2.6. 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. |
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8. New Testament, Colossians, 1.15-1.20 (1st cent. CE - 1st cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 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· | 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. |
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9. New Testament, Acts, 8 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196 | 8. , Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. , Devout men buried Stephen, and lamented greatly over him. , But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. , Therefore those who were scattered abroad went around preaching the word. , Philip went down to the city of Samaria, and proclaimed to them the Christ. , The multitudes listened with one accord to the things that were spoken by Philip, when they heard and saw the signs which he did. , For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. , There was great joy in that city. , But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one, , to whom they all listened, from the least to the greatest, saying, "This man is that great power of God.", They listened to him, because for a long time he had amazed them with his sorceries. , But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. , Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. , Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, , who, when they had come down, prayed for them, that they might receive the Holy Spirit; , for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. , Then they laid their hands on them, and they received the Holy Spirit. , Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, , saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit.", But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! , You have neither part nor lot in this matter, for your heart isn't right before God. , Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. , For I see that you are in the gall of bitterness and in the bondage of iniquity.", Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me.", They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. , But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert.", He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. , He was returning and sitting in his chariot, and was reading the prophet Isaiah. , The Spirit said to Philip, "Go near, and join yourself to this chariot.", Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?", He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. , Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. , In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth.", The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?", Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. , As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized?", , He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. , When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. , But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. |
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| 10. Tertullian, Prescription Against Heretics, 29-31 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196 |
| 11. Anon., Apocryphon of John (Bg), 9.14, 9.15, 9.16, 9.17, 25.1, 25.2, 28.32-29.15, 30.27, 30.28, 30.29, 30.30, 30.31, 30.32, 30.33, 31.24, 31.25 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 269 |
| 12. Irenaeus, Refutation of All Heresies, 3 pr., 2 pr., 1.31.3, 1.22.2 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196 |
| 13. Anon., Tchacos 3 Gospel of Judas, 49.5-49.6 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 |
| 14. Nag Hammadi, Trimorphic Protennoia, 41.4-41.11, 43.4-43.26 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 269 |
| 15. Nag Hammadi, The Three Steles of Seth, 118.10-118.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192, 196 |
| 16. Nag Hammadi, The Hypostasis of The Archons, 92.4, 93.24-93.28, 96.19 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 |
| 17. Nag Hammadi, The Gospel of The Egyptians, 58.23-59.4, 60.9-64.9, 63.4, 63.5, 63.6, 63.7, 63.8, 63.9-64.6, 65.17, 65.18, 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, 80.15-81.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 269 |
| 18. Nag Hammadi, The Apocalypse of Adam, 65.5, 65.6, 65.7, 65.8, 65.9, 69.1-76.7, 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, 76.8, 76.8-77.27, 76.9, 76.10, 76.11, 76.12, 76.13, 76.14, 76.15, 76.16, 76.17, 77.27-83.4, 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 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 196, 269 |
| 19. Nag Hammadi, Zostrianos, 5.20, 6.25, 7.8-7.9, 51.14-51.16, 130.1-130.17 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 |
| 20. Epiphanius, Panarion, 26.1.3-26.1.9, 26.8.1, 39.2.6, 39.5.1, 40.7.1-40.7.4 (4th cent. CE - 5th cent. CE) Tagged with subjects: •nan Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 |
| 21. Pseudo-Tertullian, Adversus Omnes Haereses, 2.7-2.9 Tagged with subjects: •water, of flood Found in books: Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 192 |
