Early Christian Apocryphal Literature

Much scholarship has recently been done on the Satanology (Satan-concept) of New Testament books or writers. This study attends to the Satanology of early "non-canonical" Christian writings, which have been comparatively under-researched. The literature examined includes the so-called Apostolic Fathers and other texts that can be reliably dated to c. 100-150 C.E., namely Ascension of Isaiah, Apocalypse of Peter, Odes of Solomon, Gospel of Truth, Ptolemy's Letter to Flora and Justin Martyr's writings. Over 160 certain or probable references to Satan, under various designations, are identified. Analysis of this data set proceeds in two directions. The first looks at the concept's explanatory power: for what kinds of evil did Satanology help to account? The discussion traverses various loci of perceived satanic activity, from the human heart to community boundaries to earthly political authorities to a dualistic cosmos to the abstract realm of ideas. The second analytical section explores ways that Christian writers and communities incorporated Satanology into their religious life through liturgical forms, hermeneutics for reading the Jewish Scriptures, and theological debates about the nature of God and evil. Satanology is found to have been a pervasive and distinctive feature of Christianity in the early subapostolic period.

This paper addresses the iconographic origins of the Virgin Annunciate spinning in both text and visual culture during late antiquity.  Further, this paper promotes the original thesis that the earliest images of Mary were based on an idealized matron type as opposed to the inaccessible, semi-divine Theotokos, a title that became central to codified Orthodoxy by the fifth-century.

This book is intended as a practical tool to facilitate access to the Qumran collection of Dead Sea Scrolls. As such, it is primarily intended for classroom use and for the benefit of specialists from other disciplines (scholars working on the Hebrew Bible, the New Testament or Rabbinic literature, specialists on Semitic languages, on the History of Judaism or on the History of Religions, among others) who need a reliable compendium of all the relevant materials found in this collection. As such, it is not intended to compete with, let alone to replace, the editio princeps of the materials published in the series Discoveries in the Judaean Desert or outside this series, or the preliminary publications of materials which have not yet appeared in the DJD Series. The plates printed in the critical editions, as well as the transcriptions, translations and commentaries of the first editors are, and will always remain, the basis of all serious work on the Scrolls.
Whereas the evidence of the biblical manuscripts from Qumran will be shortly available in The Qumran Bible by E. Ulrich, this book offers a fresh transcription and an English translation of all the relevant non-biblical texts found at Qumran, arranged by serial number from Cave 1 to Cave 11. By biblical scrolls we understand here the copies of the books that subsequently emerged as the traditional Hebrew Bible, as well as the remains of tefillin and mezuzot which only contain quotations of those biblical books. In several cases the distinction between biblical and non-biblical texts is not clear-cut. Thus, the so-called Reworked Pentateuch consists mainly of the biblical text of the pentateuchal books, be it sometimes in a different order, but also has some sections with material that is not included in the Hebrew Bible; likewise, we have included the non-biblical psalms from the Psalms Scrolls 4Q88, 11Q5 and 11Q6. Not included are the scant remains of Ben Sira from Cave 2. The inclusion in the edition of these ‘additions’ does not imply a judgment on their ‘biblical’ or ‘non-biblical’ character. In three cases we have included texts not found at Qumran, but related to manuscripts from Qumran; this goes for the remains of the mediaeval copies of the Damascus Document and the Aramaic Levi Document found in the Cairo Genizah, and for the copy of the Songs of the Sabbath Sacrifice recovered at Masada.
The transcriptions of the material included in this edition are fresh transcriptions made by the authors, though it is a very pleasant duty to recognize the debt to all previous work by teachers and colleagues. Our transcriptions rely not only on the identification and placement of the many tens of thousands of fragments achieved by the original editors of the non-biblical scrolls, who arranged the fragments for the photographs made by the Palestine Archaeological Museum in the 1950s and 1960s, and the subsequent editions of these materials by the original editors, but also on all the editions done by other scholars.
Although we have consulted the available editions of the individual manuscripts, the responsibility for the transcriptions here presented is entirely ours. We have checked all the proposed readings against the photographs accessible to us: the photographs provided by the published editions, the photographs included in the Brill microfiche edition and the photographs available in the Oxford-Brill’s CDROM. In most cases one will find no or few significant differences from other transcriptions because these readings are imposed by the univocal manuscript evidence. In the case of ambiguous manuscript evidence, and in view of the practical purpose of this book, we have often adopted the suggestions of previous editors, rather than presenting alternative readings for the sake of originality and difference, even when such readings would be palaeographically or otherwise possible. The restorations of the text offered in the transcriptions are on the whole relatively sparse. The main exceptions are reconstructions based upon the preserved text of parallel copies of the same manuscript.
A considerable part of the materials was already accessible in translation in The Dead Sea Scrolls Translated. That translation has served as the base-text of the translations presented in this edition, but has been thoroughly checked and corrected by the authors. Of the greatest help for this revision was the Dutch translation by A.S. van der Woude included in F. García Martínez & A.S. van der Woude, De Rollen van de Dode Zee Ingeleid en in het Nederlands vertaald (Kampen: Kok, 1994, 1995). Although we have consulted most other translations of individual manuscripts, the responsibility for the translations here presented is also ours. The practical purpose of the book has shaped the final translation: to a large extent literal, neutral and close to the transcribed text, even if the outcome lacks finesse and is less fluent than some other presently available translations. On the whole the translation aims to be a translation of the transcribed text on the facing page. Exceptions have been made for texts like Tobit, Jubilees and 1 Enoch, where the translation fills in the lacunae on the basis of the known non-Hebrew versions for the benefit of the readers. Although we have tried to be generally consistent in the translation of technical terms, we have not established a chart of translation-equivalents to avoid imposing an uniform meaning upon texts which may be of different origin or of different epochs. Other differences of translation, and also, to some extent, method of transcription, may be attributed to the procedure followed by the authors: each author prepared his own lot, and revised the lot of the other author.
The practical purpose of the book has also governed the selection and the presentation of the materials. We have selected the materials on the basis of their extensiveness  and interest, discarding most of the minute fragments which add little to our knowledge. On some occasions we have hesitantly opted for the inclusion of very small and insignificant fragments, only to provide some idea of the material remains of certain compositions, and in order not to leave too many entries empty. On the other hand, larger but, in our opinion, less interesting fragments from manuscripts have been omitted. This means that, in general, we present the largest fragments of a manuscript, and a selection of the smaller ones. Even so, many Q numbers from the different caves are exclusively made up of  unidentified or unclassified fragments, and we have not attempted to reproduce these snippets. In spite of this, we consider this edition relatively complete for the nonbiblical scrolls, and as such it could be useful as a companion volume with transcriptions and translations for the users of the microfiche or the CD-ROM editions of the photographs of the manuscripts.
This same practical purpose has governed the presentation of the transcriptions. We have avoided all diacritical marks which indicate the degree of certainty of a reading. Readings which in our view are sufficiently assured or have a high degree of probability, even if the remains are minimal, are transcribed outside square brackets. When we are not reasonably assured of a reading, we have noted the letter within square brackets, as a reconstruction, or replaced it by one or more dots. We have not reproduced the extent of lacunae; three dots within square brackets ([…]) indicate any amount of missing text and three dots outside square brackets (]…[) any amount of unreadable (either undecipherable or meaningless) letters or words. Readings corrected by a copyist are indicated within accolades. The text printed within accolades ({…}) may represent erasures, letters with cancellation dots, or text otherwise marked by the copyist as not to be read. One particular type of scribal correction, the overwriting and reshaping of individual letters, has not always been presented in the transcription. The indication vacat in the transcription, and Blank in the translation, indicate any amount of space left blank in the manuscript, either intentionally (as indication of a new paragraph) or accidentally. Words written above the line or in Palaeohebrew characters in the manuscript are reproduced as such in our transcription. In only a limited number of cases we have indicated obvious mistakes in the text which have not been corrected by the copyist. Text presented within angled brackets (< >) was written in the manuscripts, but should, in our opinion, be read otherwise or be deleted. Text within round brackets either presents our addition to the text, or indicates our corrected reading of the preceding word or words.
The materials are arranged according to cave and serial number. For the materials which do not have a serial number (1QIsaa, 1QIsab, 1QHa, 1QM, 1QS, 1QapGen, 1QpHab, and the three included non-Qumranic texts)

Trotz zahlreicher und fundierter Einblicke in die Gattung und den theologischen
Inhalt der Nag-Hammadi-Apokalypse des Paulus (NHC V,2) bleibt die genaue
Valenz des Textes umstritten: Ist der Text valentinianisch, wie oft behauptet, oder
nicht, und was bedeutet die Antwort für unser Verständnis der gnostischen Apokalypsen im Allgemeinen? Dieser Beitrag gibt einen Überblick über das Problem und belegt, dass der Nachweis für eine valentinianische Herkunft des Textes problematisch ist. Vor allem ist es unwahrscheinlich, dass die berühmten valentinianischen Lehrer des 2. Jahrhunderts Bedarf an Pseudonymität gehabt hätten. Ganz im Gegenteil zeigt die Beleglage für die Beziehung zwischen Gruppendefinition und Pseudonymität, dass die bekannten valentinianischen Lehrer ihre Autorität durch ihre kirchlichen Institutionen und hohe Ausbildung begründeten – im Unterschied zu den namenlosen Autoren der pseudonymen Apokalypsen und der sogenannten „sethianischen“ Literatur. Hier erscheint die Möglichkeit, dass die Nag-Hammadi-Apokalypse des Paulus eher ein späterer Text wäre, geschrieben nach der Blüte des Valentinianismus, in einer Zeit, als die valentinianische Theologie eine Art Geheimwissen unabhängig von irgendeiner Schule geworden war.

This Survey Chart was created for Dr. Andreas Köstenberger and the biblical backgrounds Ph.D. seminar at Southeastern Baptist Theological Seminary for Second Temple Jewish and Greco-Roman literature. This chart surveys the key literature, historical timeline, and information surrounding the Second Temple period as well as offers a select bibliography for each section for further research. This 234 page survey chart is divided into nine major sections: Second Temple History, Greek OT (LXX), OT Apocrypha, OT Pseudepigrapha, Dead Sea Scrolls, Philo and Josephus, Targums and Rabbinical Literature, NT Apocrypha and Pseudepigrapha, and Greco-Roman literature.

O Apócrifo, o Hino e a Cruz de Luz do Essênio-Gnóstico Yohanan
Esta obra apresenta o aspecto mais filosófico e gnóstico do autor do original do 4º Evangelho, que nos fala da Luz que vem ao mundo - a sabedoria do Christos-Logos.
Estão presentes os dois hinos dos Atos de João (o Hino de Jesus e a Cruz de Luz) e o tratado Apócrifo de João que foi encontrado no Egito, no Códice de Berlim e na biblioteca de Nag Hammadi.
O Apócrifo de João é um dos mais importantes textos do antigo e genuíno gnosticismo cristão, onde está um diálogo privado entre Jesus e João e uma apresentação completa da cosmogonia gnóstica, do Um à redenção da alma.
A primeira parte do livro faz uma investigação sobre o real contexto histórico do personagem, que é o Elazar dos tannaim kabalistas, o Lázaro do cristianismo e o Yohanan da tradição essênia de Qumran.
A Cruz de Luz é uma tradução da edição inglesa de G.R.S. Mead e que tem o propósito de ilustrar a Gnosis de João.

Within the relevant literature there have been different (often conflicting) approaches to the issue of the sources of the Gospel of Thomas. This topic is connected to the relationship between Th and the Synoptics (and other early Christian texts)—hence, to the vexata quaestio of Th’s
“dependence”/“independence.” The article begins with some methodological considerations on the composition and sources of Th, also trying to provide a list of the sources that have been proposed for this gospel. The second part examines the possibility of a relationship between Th and the Pauline epistles, a theme which is emerging with new perspectives in the research on Th’s sources and parallels: some of Th’s logia seem to have connections with certain Pauline trajectories and texts. The final part focuses on Th 17 and 1 Cor 2:9, also exploring
their relationship with some parallel texts (e.g. 1 Clem. 34.8, Turfan M 789, and 1 John 1:1), in order to investigate the possible sources of Th 17.

Exhaustive research of Angels and other biblical aspects. Further research from Dr. Michael Heisers Angels , Demons , Unsean Realm and further reading into Adam Godawa"s Giants on the earth in those days . This books does cover those titles stated above but gives you a deeper dive into those subjects that are very hard to find online! Enjoy!

Alphabetical Order of Some Described-
A -
Aamon/Amon (Christian demonology)
Abaddon/Apollyon (Christian demonology)
Abezethibou (Jewish demonology)
Abraxas (Gnosticism)
Abyzou (Jewish mythology)
Achlys (Greek mythology)
Adrammelech (Assyrian mythology, Christian demonology)
Aeshma (Zoroastrianism)
Agaliarept (Jewish mythology)
Agrat bat Mahlat (Jewish demonology)
Agares (Christian demonology)
Agiel (Jewish mythology)
Ahriman/Angra Mainyu (Zoroastrianism)
Aim/Haborym (Christian demonology)
Aka Manah/Akem Manah/Akoman/Akvan (Zoroastrianism)
Akuma (Japanese Buddhism, Japanese Christianity)
Al Ana (Turkish folklore)
Ala (Slavic mythology)
Alal (Chaldean mythology)
Alastor (Christian demonology)
Alloces/Allocer (Christian demonology)
Allu (Akkadian mythology)
Amaymon (Christian demonology)
Amdusias (Christian demonology)
Amy (Christian demonology)
Anammelech (Assyrian mythology)
Anqa (Arabian folklore)
Ancitif (Christian demonology)
Andhaka (Hindu mythology)
Andras (Christian demonology)
Andrealphus (Christian demonology)
Andromalius (Christian demonology)
Anti (Sumerian mythology)
Antichrist (Christian eschatology)
Anzu (Sumerian mythology)
Apaosha (Persian mythology)
Apep or Apophis (Egyptian mythology)
Armaros (Jewish demonology)
Archon (Gnosticism)
Arunasura (Hindu mythology)
Asag (Sumerian demonology)
Asakku (Babylonian mythology)
Asb'el (Jewish mythology)
Asmodai/Asmodeus (Jewish folklore, Christian mythology, Islamic folklore)
Astaroth (Christian demonology)
Asura (Hindu mythology, Buddhism, Shinto)
Azazel/Azaz'el (Jewish mythology, Islamic folklore)
Azi Dahaka/Dahak (Zoroastrianism)
B-
Baal/Bael (Christian demonology)
Babi ngepet (Indonesian mythology)
Bakasura (Hindu mythology)
Baku (Japanese mythology)
Balam (Christian demonology)
Balberith (Jewish demonology)
Bali Raj (Hindu mythology)
Banshee (Irish mythology)
Baphomet (Christian folklore, Islamic Folklore, Jewish Mysticism, Satanism, Thelema)
Barbas (Christian demonology)
Barbatos (Christian demonology)
Barong (Indonesian mythology)
Bathin/Mathim/Bathym/Marthim (Christian demonology)
Beelzebub (Jewish and Christian demonology)
Belial (Jewish Christian demonology)
Beleth (Christian demonology)
Belphegor (Christian demonology)
Berith/Beherit (Phoenician mythology, Christian demonology)
Bhūta (Hindu mythology)
Bifrons (Christian demonology)
Boruta (Slavic mythology)
Botis (Christian demonology)
Buer (Christian demonology)
Bukavac (Slavic mythology)
Bune (Christian demonology)
Bushyasta (Zoroastrianism)
C-
C-Caim/Camio (Christian demonology)
Charun (Etruscan mythology)
Chemosh (Moabite mythology)
Choronzon (Thelema)
Chort (Slavic mythology)
Cimejes/Kimaris/Cimeies (Christian demonology)
Corson (Christian demonology)
Crocell/Procell (Christian demonology)

D-
D-Daeva (Zoroastrianism)
Dagon (Semitic mythology)
Dajjal (Islamic eschatology)
Dantalion (Christian demonology)
Danjal (Jewish mythology)
Decarabia (Christian demonology)
Demiurge (Gnostic mythology)
Demogorgon (Christian demonology)
Dev (Persian, Islamic demonology)
Devil (Demonology/Diabology)
Div-e Sepid (Persian mythology)
Djall (Albanian mythology)
Drekavac (Slavic mythology)
Dzoavits (Native American mythology)

E-
Eblis/Iblis/Ibris (Islamic demonology)
Eligos (Christian demonology)
Eisheth (Jewish demonology)
Erlik (Turkish mythology)

F-
Focalor (Christian demonology)
Foras/Forcas/Forras (Christian demonology)
Forneus (Christian demonology)
Furcas/Forcas (Christian demonology)
Furfur (Christian demonology)
G-
Gaap (Christian demonology)
Gader'el (Jewish demonology)
Gaki (Japanese mythology)
Gamigin (Christian demonology)
Ghaddar (Islamic folklore)
Ghoul (Arabian and world-wide mythologies via adaptation from arabs)
Glasya-Labolas/Caacrinolaas/Caassimolar/Classyalabolas/Glassia-labolis (Christian demonology)
Gorgon (Greek mythology)
Gremory/Gomory (Christian demonology)
Grigori (Jewish demonology)
Gualichu (Mapuche mythology)
Guayota (Guanche mythology)
Gusion/Gusoin/Gusoyn (Christian demonology)
H-
Haagenti (Christian demonology)
Halphas/Malthus (Christian demonology)
Haures/Flauros/Flavros/Hauras/Havres (Christian demonology)
Hinn (Islamic folklore)
I-
Ifrit (Islamic demonology)
Incubus (Christian demonology)
Ipos/Ipes (Christian demonology)
Jinn (Islamic demonology)
Jikininki (Japanese mythology
Kabandha/Kabhanda (Hindu mythology)
Kara İye (Turkish mythology)
Kasadya (Jewish demonology)
Kokabiel (Jewish mythology)
Kore (Greek mythology)
Kroni (Ayyavazhi demonology)
Krampus (Germanic-Christian demonology)
Killakee Cat (Hell Fire Club)
Kukudh (Albanian mythology)
Kulshedra (Albanian mythology)
Kumbhakarna (Hindu mythology)
Lamia (Greek mythology)
Legion (Christian demonology)
Lechies (Slavic mythology)
Leviathan (according to certain interpretations of Jewish, Gnostic and Christian mythology)
Lili/Lilin/Lilim (Jewish mythology)
Lilith (Akkadian mythology, Jewish folklore)
Ljubi (Albanian mythology)
Lucifer (Christian theology)
Lucifuge Rofocale (Christian demonology)
Marid (Islamic demonology)
Malphas (Christian demonology)
Mammon (Christian mythology)
Mara (Buddhist mythology)
Maricha (Hindu mythology)
Marax/Morax/Foraii (Christian demonology)
Marchosias (Christian demonology)
Mastema (Jewish demonology)
Mazoku (Japanese folklore)
Mephistopheles (Christian folklore, German folklore)
Merihem (Christian demonology)
Moloch (Jewish, Pagan and Christian mythology, Scientology)
Murmur (Christian demonology)
Naamah (Jewish mythology)
Naberius/Cerbere/Naberus (Christian demonology)
Ninurta (Sumerian mythology, Akkadian mythology)
Namtar (Sumerian mythology)
Nar as-samum (Islamic folklore)
Oni (Japanese folklore)
Onoskelis (Jewish mythology)
Orcus (Roman mythology, later Christian demonology)
Orias/Oriax (Christian demonology)
Orobas (Christian demonology)
Ose (Christian demonology)
Ördög (Hungarian mythology)
O Tokata (Indonesian mythology)
Paimon (Christian demonology)
Pazuzu (Babylonian demonology)
Pelesit (Indonesian and Malaysian mythology)
Phenex (Christian demonology)
Penemue (Jewish and Christian mythology)
Pithius (Christian demonology)
Pocong (Indonesian & Malaysia mythology)
Pontianak (Indonesian and Malaysian mythology)
Preta (Buddhist demonology)
Pruflas (Christian demonology)
Puloman (Hindu mythology)
Rahab (Jewish folklore)
THE ANGELIC SCRIPT 335 THE ORDERS OF THE CELESTIAL HIERARCHY 336 THE SEVEN ARCHANGELS 338 THE RULING PRINCES OF THE NINE CELESTIAL ORDERS 339 THE ANGEL RULERS OF THE SEVEN HEAVENS 340 THE THRONE ANGELS 340 THE SIXTY-FOUR ANGEL-WARDENS OF THE SEVEN CELESTIAL HALLS OR HEAVENS (HECHALOTH) 340 THE GOVERNING ANGELS OF THE TWELVE MONTHS OF THE YEAR 341 SPIRITS, MESSENGERS, INTELLIGENCES OF THE SEVEN PLANETS 342 THE ANGELIC GOVERNORS OF THE TWELVE SIGNS OF THE ZODIAC 342 THE ARCHANGELS AND ANGELS OF THE SEVEN DAYS OF THE WEEK 343 THE ANGELIC GOVERNORS OF THE SEVEN PLANETS 343 THE GOVERNING ANGELS OF THE FOUR SEASONS THE ANGELS OF THE HOURS OF THE DAY AND NIGHT . C O N T E N T S THE SEVENTY-TWO ANGELS BEARING THE MYSTICAL NAME O F GOD SHEMHAMPHORAE THE SEVENTY AMULET ANGELS INVOKED AT THE TIME OF CHILD- BIRTH THE NAMES OF METATRON THE GREAT ARCHONS THE CHIEF ANGEL PRINCES OF THE ALTITUDES THE TWENTY-EIGHT ANGELS RULING IN THE TWENTY-EIGHT MANSIONS OF THE MOON THE ARCHANGELS OF THE HOLY SEFIROTH THE UNHOLY SEFIROTH THE WATCHERS THE SARIM THE ANGELS OF PUNISHMENT (MALAKE HABBALAH) THE ARCHANGELS OF PUNISHMENT THE NAMES OF LILITH THE FALLEN ANGELS THE YEZIDIC ARCHANGELS THE SEALS OF THE SEVEN ANGELS THE MAGIC CIRCLE THE TEN RULING ANGELS AND THEIR ORDERS SIGILS, CHARTS, PACTS.The idea of fallen angels derived from the Book of Enoch, a Jewish pseudepigraph, or the assumption that the "sons of God" (בני האלוהים‎) mentioned in Genesis 6:1–4 are angels. In the period immediately preceding the composition of the New Testament, some sects of Judaism, as well as many Christian Church Fathers, identified the "sons of God" of Genesis 6:1–4 as fallen and  angels. Rabbinic Judaism and Christian authorities after the third century rejected union betweendjs angels and women producing giants. Christian doctrine states that the sins of fallen angels start before the beginning of human history. Accordingly, This book is a awesome work!! I. Seraphim 2. Cherubim 3. Dominations 4. Thrones 5. Principalities 6. Potentates (Powers) 7. Virtues 8. Archangels 9. Angels ST. JEROME 1. Seraphim 2. Cherubim 3. Powers 4. Dominions (Dominations) 5. Thrones 6. Archangels 7. Angels GREGORY THE GREAT (in Homilia) 1 . Seraphim 2. Cherubim 3. Thrones 4. Dominations 5. Principalities 6. Powers 7. Virtues 8. Archangels 9. Angels

A discussion of how G.R.S. Mead shaped 20th-century Anglophone discourse about Gnosticism decades prior to the Nag Hammadi discovery, through his interpretation of the Askew and Bruce Codices, and his popularization of the work of Berlin Coptologist Carl Schmidt. Thanks in part to Mead, the reception-history of the Askew and Bruce Codices goes straight through histories of esotericism, occultism, and magic in the twentieth century.

The provenance of the Infancy Gospel of Thomas (IGT) remains an open question to scholars of early Christianity. Egypt, Palestine, Syria and Asia Minor have been proffered as the most likely settings of origin (with the latter two favored especially in recent years). The educational scenes in IGT may provide helpful hints of the text's original setting. Paul Foster, however, in comparing the details of such scenes with depictions of education in literary sources, concludes that they offer no features suggestive of a particular setting of origin. However, comparison of such scenes with material depictions of ancient education may provide more geographical precision. A reexamination of the text's educational scenes vis-à-vis material-cultural evidence suggests that Egypt should be reconsidered as a viable setting of origin for IGT.

the 2nd Book of James, to the Theophilus forum of Jerusalem and the Philadelphians, writ by Theophilus, Bishop of Antioch in Palestine AD 180

with mention of the Stoic emperor of Rome, Marcus Aurelius,
it also reviews the Genesis of the World

Tämä on suomennos gnostilaisuuden tutkimukseen erikoistuneen, hollantilaisen teologi ja historioitsija Gilles Quispelin (1916-2006) merkittävästä esseestä, joka käsittelee Faust-teeman varhaiskristillistä alkuperää ja kehitystä länsimaisen kaunokirjallisuuden historiassa. Quispel toimi Utrechtin yliopiston kirkkohistorian professorina vuodesta 1951 alkaen ja hänet muistetaan myös mm. psykiatri ja kulttuurintutkija Carl Gustav Jungin (1875-1961) ystävänä sekä Nag Hammadin koptilais-gnostilaisen kirjaston Koodeksi I:n ts. nk. "Jung-koodeksin" editoijana. Quispel jäljittää Faust-myytin alkuperän pseudo-Klemensin juutalais-kristillisen kirjallisuuden (so. Kerygmata Petrou-tekstin  ja/tai siihen perustuvan Recognitiones-romaanin) kuvaukseen Simon Maguksesta sekä Uuden testamentin apokryfisiin teoksiin lukeutuvaan Andreaksen teot-tekstiin, jotka Quispelin mukaan olivat saksankielisen Volksbuch(1587)-teoksen aatehistoriallisia lähteitä. Esseen heikkouksia on mm. Fernando Pessoan huomattavan Faust-tulkinnan neglektoiminen ja moitittavaa on myös, että Quispel pahoinpitelee Calderón de la Barcan El mágico prodigioso (”Ihmeellinen velho”)-näytelmän Justinan hahmoa, mutta essee on siltä huolimatta yhä hyvin valaiseva  puheenvuoro, joka pelottomasti ja vaivannäköä säästelemättä syöksyy tämän perin juurin gnostilaisen Faust-teeman syövereihin.

Jesus’ rejection by those in his hometown is a theme common to all three of the synoptic gospel accounts (cf. Mt 13.54-58; Mk 6.1-5; Lk 4.16-30). However, the placement of this episode strikingly differs amongst these three. Mark and Matthew both record a wholly positive initial preaching tour through Galilee which left the crowds astonished (Mk 1.14-15, 21-28; Mt 4.12-17, 23-25), and only later narrate his rejection at the synagogue of Nazareth after a period of successful ministry elsewhere (Mk 6.1-5; Mt 13.54-58). In contrast, Luke decided to collapse the Markan timeline by relocating the scene in the synagogue in Nazareth to the initial preaching tour through Galilee, and he further heightened the intensity of the event by telling of the unsuccessful attempt to cast Jesus from the cliff outside of town (Lk 4.16-30). The treatment of this theme in these three sources illustrates well the kind of rewriting that occurred in early gospel literature. However, this trajectory of rewriting can be extended further, to include the so-called Diatessaron of Tatian who attempted to incorporate material from all three synoptics in his revised gospel edition. Faced with these three conflicting texts Tatian had to decide how to reconcile his sources so as to produce a coherent narrative. The surviving witnesses to his edition indicate that he resolved this dilemma by splitting the Lukan scene into two parts. The first half of the Lukan pericope, which records a wholly positive reception in Nazareth (Lk 4.16-22), he left in the initial preaching tour through Galilee, and the second half, telling of the rejection and the attempted execution, he placed later in the narrative. In his redaction of prior sources, Tatian’s editorial work is broadly comparable to that of the evangelists Matthew and Luke, and he even adds a further detail of his own, namely that Jesus flew through the air to safety following his being thrown from the cliff. Tatian’s editing of these sources may be interpreted as a response to two ambiguities inherent in Luke’s telling of the episode: the jarring transition from acceptance to rejection in Luke 4.22-23 and the mysterious silence regarding Jesus’ means of escape from the angry crowd in Luke 4.30.

Nicodemus' writes with  Rabbi Gamamiel concerning the arrest and persecution of Pilate, for his sudden faith in Jesus.

A little picture is painted for the sake of the people present, about how Pilate was crucified, then taken down,
and then the son of the emperor Tiberius is said to rise from the dead through the power of the Lord Jesus.

500 lines

The book of Jubilees is not regarded as part of the Western Biblical Canon, yet, in Ethiopia it is regarded as such. Should Biblical scholars take note of this book? This short introduction provides the reasons why this book should not be ignored by serious students of the Bible.

APOCALYPTIC LITERATURE AND RELATED WORKS
-(Ethiopic Apocalypse of) 1- Enoch (Second Century B.C.-First Century A.D.)
-(Slavonic Apocalypse of) -2Enoch (Late First Century A.D.)
-(Hebrew Apocalypse of) -3Enoch (Fifth to Sixth Century A.D.)
223 -Sibylline Oracles (Second Century B.c.-Seventh Century A.D.)
317 -Treatise of Shem (First Century B.C.)
473- Apocryphon of Ezekiel (First Century B.c.-First Century A.D.)
487 -Apocalypse of Zephaniah (First Century B.c.-First Century A.D.)
497- The Fourth Book of Ezra (Late First Century A.D.)
-Greek Apocalypse of Ezra (Second to Ninth Century A.D.)
- Vision of Ezra (Fourth to Seventh Century A.D.)
-Questions of Ezra (Date Unknown)
-Revelation of Ezra (prior to Ninth Century A.D.)
601- Apocalypse of Sedrach (Second to Fifth Century A.D.)
605 -2 (Syriac Apocalypse of) Baruch (early Second Century A.D.)
615- 3 (Greek Apocalypse of) Baruch (First to Third Century A.D.)
653 -Apocalypse of Abraham (First to Second Century A.D.)
681 -Apocalypse of Adam (First to Fourth Century A.D.)
707 -Apocalypse of Elijah (First to Fourth Century A.D.)
721 -Apocalypse of Daniel (Ninth Century A.D.)
755 -TESTAMENTS (OFTEN WITH APOCALYPTIC SECTIONS) Introduction J. H. Charleswort Testaments of the Twelve Patriarchs (Second Century B.C.)
775- Testament of Job (First Century B.C.-First Century A.D.)
829 -Testaments of the Three Patriarchs Introduction -
869 -Testament of Abraham (First to Second Century Bc)
871 -Testament of Isaac (Second Century A.D.)
903 -Testament of Jacob (Second to Third Century A.D.
913 -Testament of Moses (First Century A.D.)
919 Testament of Solomon (First to Third Century A.D.)
935 Testament of Adam (Second to Fifth Century A.D.)
(BELOW ARE TAGS  AND ABREVIATIONS IN THE BOOK)Letter of Aristeas ArisEx Aristeas the Exegete Aristob Aristobulus Art Artapanus 2Bar 2 (Syriac Apocalypse of) Baruch 3Bar 3 (Greek Apocalypse of) Baruch 4Bar 4 Baruch CavTr Cave of Treasures CIMal Cleodemus Malchus ApDan Apocalypse of Daniel Dem Demetrius ElMod Eldad and Modad ApEl Apocalypse of Elijah HebApEl Hebrew Apocalypse of Elijah lEn 1 (Ethiopic Apocalypse of) Enoch 2En 2 (Slavonic Apocalypse of) Enoch 3En 3 (Hebrew Apocalypse of) Enoch Eup Eupolemus Ps-Eup Pseudo-Eupolemus ApocEzek Apocryphon of Ezekiel ApEzek Apocalypse of Ezekiel EzekTrag Ezekiel the Tragedian 4Ezra 4 Ezra GkApEzra Greek Apocalypse of Ezra QuesEzra Questions of Ezra RevEzra Revelation of Ezra VisEzra Vision of Ezra HecAb Hecataeus of Abdera Ps-Hec Pseudo-Hecataeus HelSynPr Hellenistic Synagogal Prayers THez Testament of Hezekiah FrgsHistWrks Fragments of Historical Works TIsaac Testament of Isaac Ascenls Ascension of Isaiah Martls Martyrdom of Isaiah Visls Vision of Isaiah LadJac Ladder of Jacob PrJac Prayer of Jacob TJac Testament of Jacob JanJam Jannes and Jambres TJob Testament of Job JosAsen Joseph and Asenath HisUos History of Joseph PrJos Prayer of Joseph Jub Jubilees LAB Liber Antiquitatum Biblicarum LosTr The Lost Tribes 3Mac 3 Maccabees 4Mac 4 Maccabees 5Mac 5 Maccabees PrMan Prayer of Manasseh SyrMen Syriac Menander ApMos Apocalypse of Moses AsMos Assumption of Moses PrMos Prayer of Moses TMos Testament of Moses BkNoah Book of Noah Ps-Orph Pseudo-Orpheus PJ Paraleipomena Jeremiou PhEPoet Philo the Epic Poet Ps-Philo Pseudo-Philo Ps-Phoc Pseudo-Phocylides FrgsPoetWrks Fragments of Poetical Works LivPro Lives of the Prophets HistRech History of the Rechabites ApSedr Apocalypse of Sedrach TrShem Treatise of Shem SibOr Sibylline Oracles OdesSol Odes of Solomon PssSol Psalms of Solomon TSol Testament of Solomon 5ApocSyrPss Five Apocryphal Syriac Psalms Thai Thallus Theod Theodotus T12P Testaments of the Twelve Patriarchs
Josephus Ant Jewish Antiquities Apion Against Apion Life Life of Josephus War Jewish Wars New Testament Apocrypha and Pseudepigrapha EBar Epistle of Barnabas GBart Gospel of Bartholomew QuesBart Questions of Bartholomew lClem 1 Clement 2Clem 2 Clement PseudClemRec Pseudo-Clementine Recognitions Did Didache GEbion Gospel of the Ebionites GEgyp Gospel of the Egyptians GHeb Gospel of the Hebrews ShepHerm Shepherd of Hermes Aploan Apokalypsis tou hagiou Idannou Protlames Protoevangelium of James ActsJn Acts of John GMatthias Gospel of Matthias GNic Gospel of Nicodemus ActsPaul Acts of Paul ApPaul Apocalypse of Paul ApPet Apocalypse of Peter GPet Gospel of Peter PrPet Preaching of Peter ActsPhil Acts of Philip GPhil Gospel of Philip RevSteph Revelation of Stephen ActsThom Acts of Thomas ApThom Apocalypse of Thomas GThom Gospel of Thomas GTr Gospel of Truth ApVirg Apocalypse of the Virgin Early Fathers AdvHaer Epiphanius, Adversus haereses AposCon Aposto CommGen Procopius of Gaza, Commentary on Genesis, part I Commlsa Basil Caesar, Commentary on Isaiah CommJn Origen, Commentary on the Gospel of St. John DialTrypho Justin, Dialogue with Trypho Divlnst Lactantius, Divine Institutes ExcerPss Origen, Excerpta in Psalmos HE Eusebius, Histoha ecclesiastica HebQuaestinLibGen Jerome, Hebrew Questions on the Book of Genesis Horn Macarius, Spiritual Homilies Paid Clement of Alexandria, The Tutor {Paidagogos) Philoc Origen, Philocalia PrEv Eusebius, Praeparatio evangelica Princ Origen, De principiis Ref Hippolytus, Refutation of All Heresies Strom Clement of Alexandria, StromataThe Vision of Daniel, The Death of Abraham (both ed. by A. Vassiliev in Anecdota Graeco-Byzantina, vol. 1. Moscow, 1893), the Hebrew Apocalypse of Elijah (ed. and trans. M. Buttenwieser, Die hebrdische Ellas-Apokalypse. Leipzig, 1897), the Book of Jasher (ed. J. Hive, The Book of Jasher. Bristol, 1829), the Conflict of Adam and Eve with Satan (ed. A. Dillmann, Das christliche Adambuch des Orients. Gottingen, 1853; ET: S. C. Malan, The Book of Adam and Eve. London, 1882), the Cave of Treasures (ed. C. Bezold, Die Schatzhohle: Syrisch und Deutsch, 2 vols. Leipzig, 1883, 1888; ET: E. A.  W. Budge, The Book of the Cave of Treasures. London, 1927), the Book of the Rolls (cf. M. D. Gibson, Apocrypha Arabica. Studia Sinaitica 8. London, 1901), the Sin of Solomon (unpublished, probably a homily, cf. Cod. Par. Gr. 1021, fols. 184v-185v in the Bibliotheque Nationale), Pirhe de Rabbi Eliezer (trans. G.  Friedlander, Pirfce de Rabbi Eliezer. New York, 1981 4), the Syriac Apocalypse of Ezra (ed. and trans. J.-B. Chabot,  4 4 L'Apocalypse d'Esdras," Revue semitique 2 [1894] 242-50, 333-46), the Book of the Bee (ed. and trans. E. A. W. Budge, The Book of the Bee. Anecdota Oxoniensia, Sem. Ser. 1.2. Oxford, 1886), and the Questions Addressed by the Queen (of Sheba), and Answers Given by Solomon (trans. J. Issaverdens, The Uncanonical Writings of the Old Testament. Venice, 1901). TTT The Apocrypha, therefore, includes thirteen documents: 2 Ezra (= 1 Esdras),* Tobit, Judith, Additions to Esther, Wisdom of Solomon, Sirach, 1 Baruch, Letter of Jeremiah, Prayer of Azariah with the Song of the Three Young Men, Susanna, Bel and the Dragon, 1 Maccabees, and 2 Maccabees. Often two pseudepigrapha, 4 Ezra (= 2 Esdras)* and the Prayer of Manasseh,* are considered part of the Apocrypha. The thirteen documents in the Apocrypha, with the exception of Tobit, which may TT  Some Pseudepigrapha  and other Ancient Works +Other Syriac and English , Arabic , Greek works listed below I myself can obtain if you message me !Table of Contents1. The Life of Adam and Eve (Apocalypse of Moses) (Arabic)2. The Testament of Adam (Syriac and Arabic)3. The Cave of Treasures (Syriac and Arabic)4. The Conflict of Adam and Eve with Satan (Arabic)5. ​The Book of Adam (Codex Nazaraeus; Mandean Fragment) (Syriac)6. Life of Abel, by Symmachus (Syriac)7. Syriac Book of Seth (Syriac)8. 1 Enoch (Syriac)9. Apocalypse of Enoch (Syriac)10. Tractate of Shem (Syriac)11. The Testament of Abraham (On the Death of Abraham) (Arabic)12. History of Melchizedek (Syriac and Arabic)13. Joseph and Asenath (Recension Two) (Syriac)14. History of Joseph (Syriac)15. History of Joseph, Son of Jacob [Version A] (Arabic)16. History of Joseph, Son of Jacob [Version B] (Arabic)17. History of Joseph (Arabic)18. Dormition of Joseph, the Son of Jacob (Arabic)19. Testament of the Twelve Patriarchs (Syriac) 20. The Names of the Wives of the Patriarchs (Syriac)21. The Conversation of Moses with God (Syriac and Arabic)22. The Book of Jubilees (Syriac)23. The Life of Moses (Arabic) 24. Instruction of David to Solomon (Arabic)25. The Palace of Solomon (Arabic)26. Questions of the Queen of Sheba to Solomon (Syriac)27. Testament of Solomon to Rehoboam his son (Arabic)28. The Final Counsel of Solomon (Arabic)29. The Death of Solomon (Arabic)30. Aphikia (2 Recensions) (Arabic)31. History of the Rechabites (Syriac and Arabic)32. History of the Prophet Elijah (Arabic)33. ​History of the Prophet Elijah and the son of the Widow (Arabic)34. ​​History of the Prophet Elijah and his Ascension (Arabic)35. ​​Sermon of Elisha the Prophet on Sinners (Arabic)36. ​​​Sermon of the Prophet Elisha .

Background: The mathematical idea of Jesus Christ is ­ ~ ≤ X ≤ ~ and X = Y. Other mathematical ideas are the Cartesian coordinate system, n⁰ = 1 and ~, and n⁰ = 1 (X for the Lord ‘s day) and n ^n + 2 (Y for human’s day). Mathematically, it is scholarly that Christ came from heaven to earth and the dead people, and then came back to heaven through the earth. The gospel does not introduce a new Lord. There is no other Lord in Christianity, except Christ. The mathematical idea of - ~ ≤ X1 < ~ and X1 = Y1 is for Satan and the false prophet.
Objectives: To show mathematically that Jesus Christ is Lord and journey of Jesus Christ from heaven to earth and the world of the dead, then returned to heaven through this world. This journey is scholarly.
Methods: The n⁰ (X) and 10 ^2+n is mathematical ideas of days in God and human. The n⁰ = 1 and ~ in which -~≤ n ≤ ~ is for mathematical idea for one God. The ­ ~ ≤ X ≤ ~ and X = Y is mathematical idea for the spiritual journey of Jesus Christ. For the false prophet and Satan are - ~ ≤ X1 < ~ and X1 = Y1, and Cartesian coordinate systems were described.  Searched verses in the Bible manually and via the internet. Keywords included such as Christ, and the false prophet. 
Results: God in the Old Testament is the same as God in the New Testament. In mathematics, God is the same as one and ~. Mathematics can show who is God. Christ is the same as God. There is no other Christ. God became man in Jesus Christ to preach the gospel to humans. He went to the earth of the dead to preach the gospel 3 days, returned to the earth, and then to the heaven. This is the spiritual journey. Emmanuel is God with us.  A Christian could catch up into paradise as Paul’s vision. It was from the earth. It was not from heaven. It is different with Jesus Christ’s journey. Paul’s vision shows that the man catch up from the world to heaven, returned to the earth and died. He needed to wait the advent of Christ to rise up him from the death. Christ is eternal forever. The man in Paul’s vision still needs to be rise by Christ on the day of the Lord. The - ~ ≤ X ≤ ~ and X = Y fills Quadrant 1, Quadrant 2, Quadrant 3, and Quadrant 4 in the Cartesian coordinate system. Mathematical idea of -~ ≤ X=Y ≤ ~ is first the evidence as spiritual journey of Jesus Christ as the Father, Son, and the Spirit. The Cartesian coordinate system is the second evidence of the journey. Another evidence in mathematical idea, the third evidence, of the Father, Son and the Spirit is n⁰ = 1, ~. For example, if n is 1, 2, 3, the result is 1⁰ = 2⁰ = 3⁰ = 1. It shows that the Father, the Son, and the Spirit is one. The forth evidence is day in the Lord and day in human. Its mathematical idea is n⁰ = 1 (the Lord’s day) and n^n+2 (human’s day). Satan was from heaven and was thrown into the earth. It was not a spiritual journey. Satan, his angels and the false prophet have been thrown into the hell.  The mathematical model of the false prophet is - ~ ≤ X1 < ~ and X1 = Y1.
Conclusions: Jesus Christ is the Lord and scholarly. There is only one Lord Jesus Christ. The ­ ~ ≤ X ≤ ~ and X = Y shows that Jesus Christ is the Lord. Ten mathematical ideas or evidences can demonstrate the relationship between God, Jesus Christ, and the Spirit. This relationship also shows the Spiritual Journey of Jesus Christ. These include n⁰ = 1and~ , n0⁰ (X) and n^2+n, -~ ≤ X=Y ≤ ~, and the Cartesian coordinate systems. The false prophet has mathematic idea as - ~ ≤ X1 < ~ and X1 = Y1.

Despite this renewed attention, scholars have avoided situating their analyses of this pericope within the major debates about Papias' work. The question of whether Papias employed the methods of Greek rhetoric sits as the most relevant issue for this discussion. Though many scholars champion rhetorical readings of Papias, detractors contend that they overstate his ostensibly technical vocabulary (e.g., τάξις, συντάσσω, χρεία, διάλεκτος, ἑρμηνευτής in Frag. 2). They generally construe these as Papias' colloquial or historical characterizations of Gospel narratives. Whether and how Papias testifies to source-critical concerns for Synoptic studies—such as the Sayings Gospel Q, a proto-Matthew, and the oral transmission of Jesus' life—depends on their interpretation. Opposition primarily disputes the meaning of individual words in the context Papias provides them, so that his rhetorical forms and flourishes remain relatively unscathed from criticism. Papias' death of Judas has never figured into this discussion, but it nonetheless points in favor of a rhetorical backdrop.

In spite of being, next to the Latin version, the most important witness for the Apocalypse of Paul, the Coptic version has received virtually no attention during the last 85 years.  This lack of scholarly interest is surprising, especially when one considers that the Coptic version is essential both as a touchstone for the study of the Tarsus-text and for the reconstruction of the Pre-Tarsus Greek original. Even more surprising, however, isthe widespread opinion that considers the Coptic an amplifying or inferior version of ApPaul. In an attempt to correct these errors and rehabilitate the value and interest of this version of the apocalypse, the present chapter offers a codicological, comparative, and textual study of the Coptic text. The first section includes the preliminary conclusions of my direct survey at the British Library of ms Or. 7023 (partly Layton 158), which contains the only extant exemplar of the Coptic version of the Apocalypse of Paul. The second section compares the Coptic version mostly with the Latin, and occasionally with Greek Syriac and Armenian versions. The third section, finally, focuses on internal structure and literary character of the Coptic version.

In this article, I examine how the apocryphal Acts of John depicts wealthy Christian converts as part of the “Christianization” of Ephesus. I note how the Acts of John uses its portrayal of leading citizens not only to critique, but to preserve and adapt prevailing expectations surrounding Greco-Roman cultic patronage. My analysis comprises two parts. In the first part, I discuss the ways in which the Acts of John undermines prevalent Greco-Roman practices of benefaction. I note that the Acts of John criticizes monetary offerings as part of cultic “exchanges,” and thus indirectly condemns the patronage of religious institutions by wealthy benefactors. Relatedly, the Acts of John’s portrait scene, most often analyzed for
its witness to early Christian aniconism, challenges Greco-Roman patronage norms by questioning the propriety of dedicatory portraits. In the second part, I track the ways in which the Acts of John preserves and adapts prevailing modes of ancient benefaction. Specifically, the Acts of John positions domestic hospitality as the primary means by which wealthy converts ought to support the Christian mission.Taken together, my two-part examination establishes that the Acts of John both challenges and redirects prevailing practices of Greco-Roman patronage as part of a broader articulation of proper Christian piety.

Święte wizerunki w przekazie Dobrej Nowiny Opolska Biblioteka Teologiczna 161 ks. Dariusz klejnowski-różycki Wydział Teologiczny, Uniwersytet Opolski Nauka Addaja i legenda edeska o świętym Wizerunku Streszczenie Wśród acheiropitów szczególną pozycję ma Święty Mandylion związany z legendą edeską o królu Abgarze. Różne warianty tej legendy funkcjonują w kulturze chrześcijańskiego Wschodu dzięki kilku pismom apokryficznym poświęconym działalności ewangelizacyjnej św. Judy Tadeusza. Są to teksty greckie: Dzieje św. Apostoła Tadeusza, jednego z Dwunastu, armeńskie Dzieje św. Tadeusza, a przede wszystkim Nauka Addaja, która jest syryjską kroniką z przełomu IV i V w. opowiadającą o działalności jednego z siedemdziesięciu dwóch uczniów Pana Jezusa. Opowiada ona o historii korespondencji Chry-stusa i Abgara, cytuje trzy mowy Addaja (do dworu królewskiego, misyjną i do kleru), prezentuje także korespondencję Abgara z Tyberiuszem oraz dal-sze losy gminy w Edessie. Nauka Addaja opowiada także o pierwszym portre-cie Jezusa wykonanym przez Annasza-archiwistę królewskiego. Legenda ta została rozwinięta w Historii Ewagriusza w VI w. Słowa kluczowe: Święty Mandylion, legenda edeska, Święty Wizerunek, Edessa, Abgar. W tradycji chrześcijańskiej od starożytności krążą legendy o cudownym, nie ręką ludzką uczynionym, wizerunku Oblicza Chrystusa. Legendy te mają znaczenie nie tylko dla historyków, patrologów, ale wywierają ciągle wpływ