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They construct a body out of soul-substance (cf. ). 11. ” The first person singular identifies the speaker with christ of the frame story. 12. , Waldstein 1995, 388–93; Barc and Painchaud 1999; Turner 2001, 141. 13. on the model author, see the section “eagles in the cultural encyclopedia of the Apocryphon of John” below. 14. ; cf. ; cf. ; ii has here the rulers in plural; cf. ; cf. Gen 3:23–24). ), which is the devil’s name in Tg. -J. Gen 4:1–2; midr. rab. exod 18:5; midr. rab. deut 11:10; Ascen.

For Clement, see especially Lilla 1971. For the purported self-designations, see Irenaeus, Haer. 6; Hippolytus, Haer. 1; and Epiphanius, Pan. 1–5. A certain Justin (in Hippolytus, Haer. 1) was labeled “pseudognostic” by the heresiologists, which suggests that he had called himself a gnostic. 8. Irenaeus’s list of heresies culminates in three entries (in Haer. ” All previous entries in the catalog received a specific name from Irenaeus, such as the teachings of Simon, Mendander, Saturninus, or Marcion.

Without Andrew’s “saving words” (Acts Andr. 9), there is no salvation. finally, the idea of the soul’s transformation through reawakening is found in the emphasis on gnosis and the recognition of eternal truths through Andrew’s preaching. ” The stories about Adam and Eve from Gen 2–3 were popular in early Christianity. Different groups interpreted and used the stories about creation and the fall in different ways. When it comes to the Acts of Andrew’s reading of Genesis, the Jewish-Christian topos about Eve’s illicit sex with the serpent is used.

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A Hebrew and English lexicon of the Old Testament by Gesenius, Wilhelm


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