Wednesday 31 July 2019

Surah 4, the Cross and the The Apocalypse of Peter

Title: A Comparative Exploration of Crucifixion Narratives: Quranic, Gnostic, and Apocryphal Perspectives


The crucifixion of Jesus Christ is a pivotal event in Christian theology, but various religious texts offer distinct perspectives on the nature of this event. This discussion delves into the Quranic narrative, the Gnostic teachings found in "The Second Treatise of the Great Seth," and the apocryphal account in "The Apocalypse of Peter." While the Quran rejects the crucifixion as a historical event, Gnostic texts and apocryphal writings present nuanced interpretations that challenge traditional Christian beliefs.

Quranic Perspective:

In the Quranic verses (4:157-158), it is explicitly stated that Jesus (known as 'Iesa in Arabic) was not crucified or killed by the Jews. Instead, it is asserted that someone else was made to resemble him, and Allah raised the real Jesus to Himself. The Quranic narrative emphasizes the illusion created in the minds of Jesus's enemies and dismisses conjectures about his crucifixion. The ambiguity in the interpretation of whether Jesus died a natural human death or was taken up to heaven without experiencing death is acknowledged in varying Islamic traditions.

Gnostic Perspective - "The Second Treatise of the Great Seth":

The Gnostic text "The Second Treatise of the Great Seth" provides an alternative perspective on the crucifixion. In this narrative, Jesus claims that the crucifixion is an illusion perceived by those who are blind and deaf to the truth. The text suggests that another, Simon of Cyrene, was thought to be crucified in Jesus's place, while Jesus rejoiced in the realm above. The Gnostic teaching challenges the conventional Christian understanding of the crucifixion as a sacrificial act and emphasizes the spiritual dimension of Jesus's existence.

Apocryphal Perspective - "The Apocalypse of Peter":

"The Apocalypse of Peter" offers a unique account of the crucifixion, presenting a dialogue between the narrator and Jesus. In this narrative, Jesus explains that the one being crucified is the fleshly part of him, a substitute put to shame, while the living Jesus stands apart, laughing at the ignorance of those who think they harm him. The text introduces the concept of an incorporeal body of Jesus, highlighting the duality between the suffering flesh and the immortal, intellectual spirit.

Comparative Analysis:

In comparing these perspectives, it becomes evident that the Quranic narrative rejects the crucifixion altogether, emphasizing the illusion created by the enemies of Jesus. On the other hand, Gnostic teachings and apocryphal writings present a more nuanced view, challenging the traditional Christian understanding of the crucifixion as a redemptive act and focusing on the spiritual and intellectual aspects of Jesus's being.


The crucifixion narratives in the Quran, Gnostic texts, and apocryphal writings provide diverse insights into the nature of Jesus's final moments. While the Quran dismisses the crucifixion as a historical event, Gnostic and apocryphal perspectives introduce complex theological concepts, emphasizing the spiritual, intellectual, and symbolic dimensions of the crucifixion. Exploring these diverse viewpoints encourages a broader understanding of the significance of Jesus's life and death across different religious traditions.

The Quran the Cross and the The Apocalypse of Peter

[Quran 4:157] And because of their saying (in boast), "We killed Messiah 'Iesa (Jesus), son of Maryam (Mary), the Messenger of Allah," - but they killed him not, nor crucified him, but the resemblance of 'Iesa (Jesus) was put over another man (and they killed that man), and those who differ therein are full of doubts. They have no (certain) knowledge, they follow nothing but conjecture. For surely; they killed him not [i.e. 'Iesa (Jesus), son of Maryam (Mary)]:

And [for] their saying, "Indeed, we have killed the Messiah, Jesus, the son of Mary, the messenger of Allah ." And they did not kill him, nor did they crucify him; but [another] was made to resemble him to them. And indeed, those who differ over it are in doubt about it. They have no knowledge of it except the following of assumption. And they did not kill him, for certain.

Abdullah Yusuf Ali 663 The end of the life of Jesus on earth is as much involved in mystery as his birth, and indeed the greater part of his private life, except the three main years of his ministry. It is not profitable to discuss the many doubts and conjectures among the early Christian sects and among Muslim theologians.The Orthodox-Christian Churches make it a cardinal point of their doctrine that his life was taken on the Cross, that he died and was buried, that on the third day he rose in the body with his wounds intact, and walked about and conversed, and ate with his disciples, and was afterwards taken up bodily to heaven. 

This is necessary for the theological doctrine of blood sacrifice and vicarious atonement for sins, which is rejected by Islam. But some of the early Christian sects did not believe that Christ was killed on the Cross. The Basilidans believed that someone else was substituted for him. The Docetae held that Christ never had a real physical or natural body, but only an apparent or phantom body, and that his Crucifixion was only apparent, not real. The Marcionite Gospel (about A.C. 138) denied that Jesus was born, and merely said that he appeared in human form. The Gospel of St. Barnabas supported the theory of substitution on the Cross. The Qur'anic teaching is that Christ was not crucified nor killed by the Jews, notwithstanding certain apparent circumstances which produced that illusion in the minds of some of his enemies; that disputatious, doubts, and conjectures on such matters are vain; and that he was taken up to Allah (see 4:158 and 3:55).  


Rather, Allah raised him to Himself. And ever is Allah Exalted in Might and Wise.

Abdullah Yusuf Ali There is difference of opinion as to the exact interpretation of this verse. The words are: The Jews did not kill Jesus, but Allah raised him up (rafa'ahu) to Himself. One school holds that Jesus did not die the usual human death, but still lives in the body in heaven, which is the generally accepted Muslim view. Another holds that he did die (5:117) but not when he was supposed to be crucified, and that his being "raised up" unto Allah means that instead of being disgraced as a malefactor, as the Jews intended, he was on the contrary honoured by Allah as His Messenger: (see 4:159). The same word rafa'a is used in association with honour in connection with al Mustafa in 94:4. (R)

The Second Treatise of the Great Seth

 For my death, which they think happened, happened to them in their error and blindness, since they nailed their man unto their death.  Their thoughts did not see me, for they were deaf and blind. But in doing these things, they condemn themselves. Yes, they saw me; they punished me. It was another, their father, who drank the gall and the vinegar; it was not I. They struck me with the reed; it was another, Simon, who bore the cross on his shoulder. It was another upon whom they placed the crown of thorns.  But I was rejoicing in the height over all the wealth of the rulers and the offspring of their error, of their empty glory. And I was laughing at their ignorance.

It was my cross that the world did not accept, my apparent exaltation, my third baptism in a revealed image.  When they had fled from the fire of the seven authorities, and the sun of the powers of the rulers set, darkness overtook them. And the world became poor. After they bound him with many restraints, they nailed him to the cross, and they fastened him with four nails of brass.  The veil of his temple he tore with his hands. There was a trembling that overcame the chaos of the earth, for the souls that were in the sleep below were released, and they arose. They walked about boldly, having shed jealousy of ignorance and unlearnedness beside the dead tombs; having put on the new human; having come to know that perfect blessed one of the eternal and incomprehensible father and the infinite light, which is I.  When I came to my own and united them with myself, there was no need for many words, for our thought was with their thought. Therefore they knew what I was saying, for we took counsel about the destruction of the rulers. And therefore I did the will of the father, who is I.

it was The Gnostic teacher Basilides who claimed that Simon of Cyrene was crucified in place of jesus. yet in the The Second Treatise of the Great Seth Simon of Cyrene is never actually crucified and jesus says that it is their man that the world rulers put to death

The Apocalypse of Peter

When he had said those things, I saw him seemingly being seized by them. And I said "What do I see, O Lord? That it is you yourself whom they take, and that you are grasping me? Or who is this one, glad and laughing on the tree? And is it another one whose feet and hands they are striking?"
The Savior said to me, "He whom you saw on the tree, glad and laughing, this is the living Jesus. But this one into whose hands and feet they drive the nails is his fleshly part, which is the substitute being put to shame, the one who came into being in his likeness. But look at him and me."
But I, when I had looked, said "Lord, no one is looking at you. Let us flee this place."

But he said to me, "I have told you, 'Leave the blind alone!'. And you, see how they do not know what they are saying. For the son of their glory instead of my servant, they have put to shame."

And I saw someone about to approach us resembling him, even him who was laughing on the tree. And he was <filled> with a Holy Spirit, and he is the Savior. And there was a great, ineffable light around them, and the multitude of ineffable and invisible angels blessing them. And when I looked at him, the one who gives praise was revealed.

And he said to me, "Be strong, for you are the one to whom these mysteries have been given, to know them through revelation, that he whom they crucified is the first-born, and the home of demons, and the stony vessel in which they dwell, of Elohim, of the cross, which is under the Law. But he who stands near him is the living Savior, the first in him, whom they seized and released, who stands joyfully looking at those who did him violence, while they are divided among themselves. Therefore he laughs at their lack of perception, knowing that they are born blind. So then the one susceptible to suffering shall come, since the body is the substitute. But what they released was my incorporeal body. But I am the intellectual Spirit filled with radiant light. He whom you saw coming to me is our intellectual Pleroma, which unites the perfect light with my Holy Spirit."

"These things, then, which you saw you shall present to those of another race who are not of this age. For there will be no honor in any man who is not immortal, but only (in) those who were chosen from an immortal substance, which has shown that it is able to contain him who gives his abundance. Therefore I said, 'Every one who has, it will be given to him, and he will have plenty.' But he who does not have, that is, the man of this place, who is completely dead, who is removed from the planting of the creation of what is begotten, whom, if one of the immortal essence appears, they think that they possess him - it will be taken from him and be added to the one who is. You, therefore, be courageous and do not fear at all. For I shall be with you in order that none of your enemies may prevail unto you. Peace be to you, Be strong!"

the one  who is above or beside the cross who is smiling and laughing is the living Jesus. and the one actually being crucified is the man of flesh later called man of Elohim man of the cross who is under the law 

the fleshly body of jesus was crucified but the living jesus is an immortal being who  does not suffer and die

Jesus suffered on cross but not Christ

Monday 29 July 2019

The Primal Four and the 365 Aeons

 The primal Four and the 365 Aeons

I will speak my mystery to those who are mine and to those who will be mine. Moreover it is these who have known him who is, the Father, that is, the Root of the All, the Ineffable One who exists as Oneness. He dwells alone in silence, and silence is tranquility since, after all, he was in fact One and nothing existed before him. He also exists as Twoness and as a Pair, and his partner is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten. The Nag Hammadi Library A Valentinian Exposition

God came forth: the Son, Mind of the All, that is, it is from the Root of the All that even his Thought stems, since he had this one (the Son) in Mind. For on behalf of the All, he received an alien Thought since there were nothing before him. From that place it is he who moved [...] a gushing spring. Now this is the Root of the All and Oneness without any one before him. Now the second spring exists in silence and speaks with him alone. And the Fourth accordingly is he who restricted himself in the Fourthwhile dwelling in the Three-hundred-sixtieth, he first brought himself (forth), and in the Second he revealed his will, and in the Fourth he spread himself out. The Nag Hammadi Library A Valentinian Exposition

The (First) Apocalypse of James 

"Nothing existed except Him-who-is. He is unnameable and ineffable. I myself am also unnameable, from Him-who-is, just as I have been given a number of names - two from Him-who-is

James said, "Rabbi, behold then, I have received their number. There are seventy-two measures!" The Lord said, "These are the seventy-two heavens, which are their subordinates. These are the powers of all their might; and they were established by them; and these are they who were distributed everywhere, existing under the authority of the twelve archons.

Eugnostos the Blessed

Then the twelve powers, whom I have just discussed, consented with each other. <Six> males (and) females (each) were revealed, so that there are seventy-two powers. Each one of the seventy-two revealed five spiritual (powers), which (together) are the three hundred and sixty powers. The union of them all is the will

And when those whom I have discussed appeared, All-Begetter, their father, very soon created twelve aeons for retinue for the twelve angels. And in each aeon there were six (heavens), so there are seventy-two heavens of the seventy-two powers who appeared from him. And in each of the heavens there were five firmaments, so there are (altogether) three hundred sixty firmaments of the three hundred sixty powers that appeared from them. When the firmaments were complete, they were called 'The Three Hundred Sixty Heavens', according to the name of the heavens that were before them. And all these are perfect and good. And in this way the defect of femaleness appeared.

This passage is taken to mean that the root of the All the Father first spreads himself out into Two and than Four. From Four he also extends himself as far as Three Hundred Sixty, representing the ultimate edge of the Pleroma although in a distinct dimension of his transcendent essence he keeps himself restricted to the primal Four.

The Four 
primal emanations maybe a symbol for the four worlds  (Olam) in Kabbalah they could also stand as a symbol for 4 letters of the divine name YHWH or Tetragrammaton (meaning "consisting of four letters"). The Tetragrammaton  was  mutated into 72 angelic names by simply taking the yo da valve and mutating them

The 3rd book of Enoch:

CHAPTER XIII God writes with a flaming style on Metatron's crown the cosmic letters by which heaven and earth were created R. Ishmael said : Metatron, the angel, the Prince of the Presence, the Glory of all heavens, said to me : (1) Because of the great love and mercy with which the Holy One, blessed be He, loved and cherished me more than all the children of heaven. He wrote with his ringer with a flaming style upon the crown on my head the letters by which were created heaven and earth, the seas and rivers, the mountains and hills, the planets and constellations, the Ughtnings, winds, earthquakes and voices (thunders), the snow and hail, the storm-wind and the tempest ; the letters by which were created all the needs of the world and all the orders of Creation. (2) And every single letter sent forth time after time as it were lightnings, time after time as it were torches, time after time as it were flames of fire, time after time (rays) like [as] the rising of the sun and the moon and the planets.

ex 3:14  At this God said to Moses: “I SHALL PROVE TO BE WHAT SHALL PROVE TO BE.”*+ And he added: “This is what you are to say to the sons of Israel, ‘I SHALL PROVE TO BE has sent me to YOU.’”

The memorial, in its simplest form, is ehyeh asher ehyeh, I will be who I will be.' Asher 'who', the relative pronoun in this memorial, is both singular and plural, masculine and feminine. It will therefore, stand for 'ten thousand times ten thousand,'

The other two words of the memorial are the first person singular, future tense of the verb hay ah, 'to be.'

“Yahweh” (Heb., חַוָּה, YHWH), God’s personal name, first occurs in Ge 2:4. The divine name is a verb, the causative form, the imperfect state, of the Hebrew verb 01961 היה hayah haw-yaw  (ha·wah´, “to become”).

the one bringing into being, life-giver (compare חַוָּה Genesis 3:20) Schr HSch; giver of existence, creator, Kue Tiele; he who brings to pass (so already Le Clerc), performer of his promises,

01961 היה hayah

A primitive root (compare hava'); to exist, i.e. Be or become, come to pass 

Come into being, become: —
 יְהִי אוֺר וַיְהִי אוֺר Genesis 1:3 let light appear, and light appeared, compare Genesis 1:5Genesis 1:8Genesis 1:13Genesis 1:19Genesis 1:23Genesis 1:31

Ge 1:3  And God said, Let there be <01961> light: and there was light.
Ge 1:29  And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be <01961> for meat.

Here we can see that the verb 01961 היה hayah which makes up the divine name is used in Genesis chapter 1 

The Tripartite Tractate

Whomever he wishes, he makes into a father, of whom he in fact is Father, and a god, of whom he in fact is God, and he makes them the Totalities, whose entirety he is. In the proper sense all the names which are great are kept there, these (names) which the angels share, who have come into being in the cosmos along with the archons, although they do not have any resemblance to the eternal beings.

Each one of the aeons is a name, <that is>, each of the properties and powers of the Father, since he exists in many names, which are intermingled and harmonious with one another. It is possible to speak of him because of the wealth of speech, just as the Father is a single name, because he is a unity, yet is innumerable in his properties and names.

The Nag Hammadi Library A Valentinian Exposition That Tetrad projected the Tetrad which is the one consisting of Word and Life and Man and Church. Now the Uncreated One projected Word and Life. Word is for the glory of the Ineffable One while Life is for the glory of Silence, and Man is for his own glory, while Church is for the glory of Truth. This, then, is the Tetrad begotten according to the likeness of the Uncreated (Tetrad). And the Tetrad is begotten [... ] the Decad from Word and Life, and the Dodecad from Man, and Church became a Triacontad. Moreover, it is the one from the Triacontad of the Aeons who bear fruit from the Triacontrad. They enter jointly, but they come forth singly, fleeing from the Aeons and the Uncontainable Ones. And the Uncontainable Ones, once they had looked at him, glorified Mind since he is an Uncontainable One that exists in the Pleroma.

But the Decad from Word and Life brought forth decads so as to make the Pleroma become a hundred, and the Dodecad from Man and Church brought forth and made the Triacontad so as to make the three hundred sixty become the Pleroma of the year. And the year of the Lord [...perfect...] perfect [...] according to [...] Limit and [...] Limit [...] the greatness which [...] the goodness [...] him. Life [...] suffer [...] by the face [...] in the presence of the Pleroma [...] which he wanted [...]. And he wanted to leave the Thirtieth - being a szygy of Man and Church

God has 72 names and that each of those names is also an angel.
These 72 names of God and they're very prevalent  in cabbalistic thought so you can use  these names to access different aspects of deity

"And the angel of God who had been going ahead of the camp of Israel now moved and went behind them, and the pillar of cloud went from in front of them and stood behind them. Thus [the pillar of cloud] came between the camp of Egypt and the camp of Israel, making it cloud and darkness [to the Egyptians], but it gave light by night [to the Jews], so that the one came not near the other all the night. Then Moses stretched out his hand over the sea, and G‑d drove the sea back with a strong east wind all that night, and made the sea dry land; thus the waters were divided.(Ex. 14:14)

The seventy-two-lettered name is derived from three verses in Exodus (14:19–21) beginning with "Vayyissa", "Vayyabo" and "Vayyet" respectively. Each of the verses contains 72 letters, and when combined they form 72 names, known collectively as the Shemhamphorasch.

The kabbalistic book Sefer Yetzirah explains that the creation of the world was achieved by the manipulation of these sacred letters that form the names of God.

This teaching abut the 72 names of God comes from the The 3rd book of Enoch

The 3rd book of Enoch:

CHAPTER XLVIII (cont.) (B) The Divine Names that go forth from the Throne of Glory, crowned and escorted by numerous angelic hosts through the heavens and back again to the Throne the angels sing the 'Holy' and the 'Blessed' 

These are the seventy-two names written on the heart of the Holy One, Blessed be He: Righteousness, - , Righteous (one)-, Lord of Host, God Almighty, God, YHWH - - - Living (one) - Riding upon the Araboth (highest heaven), - Life Giver - King of Kings, Holy One - - Holy, Holy, Holy, - - - Blessed be the Name of His glorious kingdom for ever and ever, - - Complete, King of the Universe, - - The beginning of Wisdom for the children of men, - - {blessed be He who gives strength to the weary and increaseth strength to them that have no might. Is. xl. 29}that go forth (adorned) with numerous crowns of fire with numerous crowns of flame, with numerous crowns of chashmal, with numerous crowns of lightning from before the Throne of Glory. And with them (there are) thousand hundreds of power (i.e. powerful angels) who escort them like a king with trembling and dread, with awe and shivering, with honour and majesty andfear, with terror, with greatness and dignity, with glory and strength, with understanding and knowledge and with a pillar of fire and a pillar of flame and lightning and their light is as lightnings of light and with the likeness of the chashmal. 

 (2) And they give glory unto them and they answer and cry before them: Holy, Holy, Holy. And they roll (convoy) them through every heaven as mighty and honoured princes. And when they bring them all back to the place of the Throne of Glory, then all the Chayyoth by the Merkaba open their mouth in praise of His glorious name, saying: "Blessed be the name of His glorious kingdom for ever and ever".

On Exod. 28:30 Jer. Targ. speaks of "the NAME by which were created the 310 aeons," where 310 refers to the words of Wisdom in Prov, 8:21 "that I may cause them that love me to inherit SUBSTANCE (lit. that which is )," the word "substance" being interpreted numerically as "310" (see Sanhedr. looa and Tehill. i. 52) and meaning "310 worlds (Olam), or aeons"

Pr 8:21 That I may cause those that love me to inherit substance (
03426 ישׁ yesh yaysh ); and I will fill their treasures.

To cause those who love me to inherit substance.” Yesh, Yud-Shin, is the numerical value of 310,

03426 ישׁ yesh yaysh 

perhaps from an unused root meaning to stand out, or exist; subst; [BDB-441a] {See TWOT on 921 } 

AV-is 54, be 28, have 22, there 13, misc 16; 133 

1) being, existence, substance, there is or are 

1a) substance 
1b) existence 

1c) there is or are

 Exod. 28:30 Jer. Targ:

JPS 28:30

And thou shalt put in the breastplate of judgment the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the LORD; and Aaron shall bear the judgment of the children of Israel upon his heart before the LORD continually.

ONK 28:30

And thou shalt put in (or upon) the breastplate of judgment the Uraia and the Thummaia;(55) and they shall be upon Aharon's heart when he entereth before the Lord; and Aharon shall carry the judgment of the sons of Israel upon his heart before the Lord continually.

PAL 28:30

And thou shalt put upon the breastplate of judgment the Uraia, which illuminate their words, and manifest the hidden things of the house of Israel, and the Tumaia, which fulfil (or perfect) their work to the high priest, who seeketh instruction by them before the Lord; because in them is engraven and expressed the Great and Holy Name by which were created the three hundred and ten worlds (
Olam), and which was engraven and expressed in the foundation stone wherewith the Lord of the world sealed up the mouth of the great deep at the beginning. Whosoever remembereth that holy name in the hour of necessity shall be delivered. And they shall be upon Aharon's heart in the time that he entereth before the Lord; and Aharon shall bear the judgment of the sons of Israel before the Lord continually.

in this mystic tradition that God emanated himself in stages to create a universe which later became in Kabbalah the four worlds (Olam) and there were ten vessels 10 containers ten hearts they call the Sephirot that were manifested and they were powers and virtues wisdom knowledge justice mercy and so on these are still referenced in attributions to the seven lights of the Jewish synagogue which you will find on the altar in a synagogue with seven lights this seven lights will reference 10 cefiro and this is not to be confused with the the Hanukkah menorah which has eight lights and there are 22 paths that connect these ten Sephirot and that makes 32 names of God the root attributes of the powers and virtues of God were understood as a kind of tree like the tree of life

Friday 26 July 2019

Kept in Silence through Times Eternal Romans 16:25

The Meaning of Silence 
The Meaning of Sigé

What though, in solemn silence, all
Move round this dark terrestrial ball

In this study we will look at the meaning of the word Silence in the Bible and how it came to be used as a name of one of the aeons. First we will have an opening reading from Pseuo-Philo and the Syriac Apocalypse of Baruch  

2. There were darkness and silence before the world was, and the silence spake, and the darkness became visible. And then was thy name created, even at the drawing together of that which was stretched out, whereof the upper was called heaven and the lower was called earth (Biblical Antiquities of Philo or Pseuo philo chapter 60)

2 Baruch 3:7 Or shall the world return to its nature of aforetime, and the age revert to primeval silence (2 Baruch 3:7)

Both these texts mention primordial Silence. In 2 Baruch the texts says "the age revert to its primeval silence" here the words age and silence are used together to refer to a time before the aeons began to speak (See the Odes of Solomon Ode 12:8.)

Ode 12:8 8 And by it the worlds (aeons) talk one to the other; and in the Word there were those that were silent;

Silence is also used with a primordial meaning in Romans 16:25

Rom 16:25 Now to him who can make YOU firm in accord with the good news I declare and the preaching of Jesus Christ, according to the revelation of the sacred secret which has been kept in silence for long-lasting times 26 but has now been made manifest and has been made known through the prophetic scriptures among all the nations in accord with the command of the everlasting God to promote obedience by faith; 27 to God, wise alone, be the glory through Jesus Christ forever. Amen.

Romans 16:25  Now to him that is of power to stablish you according to my gospel, and the preaching of Jesus Christ, according to the revelation of the mystery, which was kept secret <4601> since the world began <166>,

Romans 16:25 ¶  Now to him that is able to establish you according to my gospel and the preaching of Jesus Christ, according to the revelation of the mystery which hath been kept in silence<4601> through times eternal <166>,

Here in Romans 16:25 the Greek words Aeon (Strong's 166) and Sige (Strong's 4601) are used together

In Romans 16:25 the sacred secret is HIDDEN in silence a secret in times of ages past has been concealed; 

this sacred secret is dwelling in the silence of the Aeons it is the Christ 

Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge. So he too who came forth from Know ledge, that is, from the Father's Thought, became Knowledge, that is, the Son, because “through' the Son the Father was known.” (Extracts from the Works of Theodotus)

When suddenly a Voice Divine
Rang through the silence of the shrine

The Meaning of Silence 
The Greek word translated silence is the word Sigé (4602. σιγή), it is a feminine noun.

Definition: to keep silent, to keep secret, silence

1Cor 14:28  But if there be no interpreter, let him keep silence in the church; and let him speak to himself, and to God. 

There are two Hebrew words translated as "silence" דְּמָמָה (Strong's 01827dᵉmâmâh and דמם dâmam (Strong's 01826),

The word dâmam (01826) is a verb and the word dᵉmâmâh (01827) is a feminine noun

01827. דממה d@mamah dem-aw-maw’; feminine from of 01826; quiet: — whisper, calm, silence, still.

Job 4:16 It stood still, but I could not discern the form thereof: an image was before mine eyes, there was silence, and I heard a voice, saying,

1Kings 19:12  And after the earthquake a fire ; but Yahweh was not in the fire : and after the fire a still <01827> small voice.

Heb. a voice of gentle silence. I think this could be an internal voice

The Hebrew word for Silence can also be translated rest

Psalm 37:7  Rest <01826> in Yahweh, and wait patiently for him: fret not thyself because of him who prospereth in his way, because of the man who bringeth wicked devices to pass.

01826 דמם damam daw-man’  a prim root [compare 01724, 01820]; v; [BDB-198b] {See TWOT on 439 } 

AV-silence 6, still 6, silent 4, cut off 3, cut down 2, rest 2, cease 2, forbear 1, peace 1, quieted 1, tarry 1, wait 1; 30 

figuratively of the unanswered prayers of the believer (#Ps 83:1; 35:22; Jer 8:14);
of awe in the presence of the Divine Majesty (#Isa 41:1; Zec 2:13).

Symbolic Meaning of Silence

Silence as a form of wisdom is frequently encouraged in Proverbs too. It can help wisely avoid transgression (Proverbs 10:19) and manifest respect and understanding (Proverbs 11:12; 17:27). It is part of wise and even-handed interactions (Proverbs 29:11; cf. Amos 5:13). Silence is so powerful that it can even make the fool at least appear wise and intelligent (Proverbs 17:28).

Silence, --A state of consciousness entered into for the purpose of putting believers in touch with the Christ consciousness so that the believer may listen to the "still small voice" (1 Kings 19:12).

Silence, or stillness “praise God in silence”

When one goes into the silence he enters the "secret place of the Most High," the house of prayer within. He closes the door and in the stillness of that meeting place he prays to God, he has fellowship with God, and he meditates on Truth. Then he listens to what God has to say to him.

Rev 8:1 And when he opened the seventh seal, a silence occurred in heaven for about a half hour.

Psa 65 There will be silence before You, and praise in Zion, O God, And to You the vow will be performed.

For silence is the most excellent of offerings,

From 1Kings 19:12 we can see that silence is an attribute of the Deity is a feminine aspect. 
silence can be compared to wisdom thus Sigé is also Sophia

Valentinian Understanding
Silence is an aeon in the Valentinian pleroma. who is paired in a syzygy with Bythos

In many gnostic systems, the great power of the Monad was called Incomprehensible Silence — σιγή (sigé).

the Father, that is, the Root of the All, the Ineffable One who dwells in the Monad. He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him. He dwells in the Dyad and in the Pair, and his Pair is Silence. And he possessed the All dwelling within him. And as for Intention and Persistence, Love and Permanence, they are indeed unbegotten.

According to the Valentinian Exposition from the Nag Hammadi Library the Dyad is existing within the single Father--he is consequently without a female partner.

The Father has the principle of procreation in himself, being androgynous both male-female or above sexual distinctions

This is the completion in the Father’s thought, and these are the words of his meditation. Each of his words is the work of his one will in the revelation of his Word. When they were still in the depths of his thought, the Word – which was the first to come out – revealed them along with a mind that speaks the one Word in a silent grace. He was called “the Thought,” since they were in it before being revealed. It happened, then, that he was the first to come out at the time when it pleased the one who wanted it. Now the Father rests in his will, and is pleased with it. (Gospel of Truth)

Here in the Gospel of Truth Bythos or depth is an attribute of the Father with no suggestion of independence as the depth ‘of Him’ (22:25 compare romans 12) or ‘of His thought’ (37:7)

Several of the other attributes and qualities of God from which the thirty aeons of the Pleroma bore their names in the system of Ptolemy's disciples occur either in transparent Coptic translation or left as Greek, but they occur as attributes and qualities of God, not as independent mythological persons.

The Monad or the One is androgynous it has two eternal co-existent principles, a male and a female. The male was called Bythos the unfathomable depth or the Ineffable One. the female had the names Ennoea, Charis and Sige.

Sophia is the daughter of Sige or "silence", (Greek σιγή) Sophia is the youngest Aeon she was elevated to the position of the firstborn

29 They say that Silence, who is the mother of all who were put forth by Depth, with regard to what she had nothing to say kept silence about the inexpressible and with regard to what she did not understand she called it incomprehensible. (Extracts from the Works of Theodotus )

Sige or Silence an attribute of the Deity or The Monad 

The aspect through which the Father provides the universe with substance can be understood as feminine. In this aspect he is called Silence, Grace and Thought. Silence is God's primordial state of tranquillity (Valentinian Exposition 22:24: He dwells alone in silence, and silence is tranquility since, after all, he was a Monad and no one was before him.) 

and self-awareness (Extracts from the Works of Theodotus 7:1 Therefore, the Father, being unknown, wished to be known to the Aeons, and through his own thought, as if he had known himself, he put forth the Only-Begotten, the spirit of Knowledge which is in Knowledge.). 

She is the active creative Thought that makes all subsequent states of being (or "Aeons") substantial.

Sige is the Mother of All. She existed before anything else, the true feminine within all of us. Her partner, Bythos, was the original masculine principle. Together, they emanate Nous (Nus, Mind) and Aletheia (Veritas, Truth).

1 ¶  In the beginning God created the heaven and the earth.
2  And the earth was without form, and void; and darkness was upon the face of the deep (Bythos the Ineffable male ). And the Spirit of God (the Holy Spirit or Sigé  female) moved upon the face of the waters.
3 ¶  And God said (a voice, a word, logos), Let there be light: and there was light.

Both the physical and spiritual universe was created by the Deity the waters are the pleroma the spiritual heavens

The One, finally, is known in ineffable silence.

Silence Expression of the transcendence of the divine in mystical traditions. In the Secret Book of John, for instance, the divine invisible spirit is said to be ineffable, "dwelling in silence, at rest, before everything." 

Saturday 20 July 2019

Geographical inaccuracy in the The Sophia of Jesus Christ

Geographical inaccuracy in the The Sophia of Jesus Christ

Are there geographical inaccuracy in the The Sophia of Jesus Christ or is there two mountains of Olives

The mountain called "Of the Olives" is in Galilee

The Sophia of Jesus Christ: After he rose from the dead, his twelve disciples and seven women continued to be his followers, and went to Galilee onto the mountain called "Divination and Joy". When they gathered together and were perplexed about the underlying reality of the universe and the plan, and the holy providence, and the power of the authorities, and about everything the Saviour is doing with them in the secret of the holy plan, the Saviour appeared - not in his previous form, but in the invisible spirit. And his likeness resembles a great angel of light. But his resemblance I must not describe. No mortal flesh could endure it, but only pure, perfect flesh, like that which he taught us about on the mountain called "Of the Olives" in Galilee.

Some would claim that this is Geographical inaccuracy in the Nag Hammadi text or the Geography is somewhat confused here since the mountain called "Of the Olives" or Olivet the Mount of Olives is in Judea near Jerusalem. However this is not the case there are many Olive Groves in northern Israel and Galilee

Rejoice!… Do not be afraid. Go and tell My brethren to go to Galilee, and there they will see Me”  (Matthew 28:9-10).
Sometime thereafter, “the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them,” and “worshipped Him” (Matthew 28:16).

sometime between this meeting with His apostles in Jerusalem and His ascension more than five weeks later, Jesus met with seven of His disciples at the Sea of Tiberias in Galilee (John 21:1-14), and later with all eleven of the apostles on a mountain in Galilee that Jesus earlier had appointed for them (Matthew 28:16).

The olive tree (Olea europaea) thrives on mountain slopes of Galilee and Samaria and up in the central highlands, as well as throughout the entire Mediterranean area. (Deut 24:20; 28:40; Jug 15:5)

The Galilee is famous for its olives, pomegranates, wine

Galilee olive trees Mount Tabor olive

Olive Grove on the Slopes of the Mountains of Galilee

Therefore I submit there is no geographical inaccuracy in the The Sophia of Jesus Christ
There are two or more mountains of Olives