PSEUDO-JASHER (1750)
TREATISE COMPOSED BY SHEM, SON OF NOAH, CONCERNING THE START OF THE YEAR
James Charlesworth writes (The Pseudepigrapha and Modern Research, pp. 182-184):
This pseudepigraphon is extant only in an unbound fifteenth-century Syriac manuscript in the John Rylands University Library of Manchester (Syriac MS 44, ff. 81b-83b). It was edited and translated into English by A. Mingana (Some Early Judaeo-Christian Documents in the John Rylands Library: Syriac Texts. Manchester: University of Manchester, 1917. Pp. 52-59 [text], 24-29 [transl.]; repr. from BJRL 4 [1917] 59-118).
Only Mingana has published research on this composition. He suggested that the original text could have been written in the Roman period, perhaps after the ravaging of Palestine by Vespasian or Hadrian, because of the mention of emigration from Palestine. The provenance, according to him, is probably Egyptian or Palestinian.
In favor of an early date is the internal evidence. The Roman king will move about (chp. 1). The Romans will defeat the [Persians] in a severe war (chp. 2). The Romans will find it difficult to subdue the pirates (lestane, Gk. loan word) from Palestine.
External data tend to resist the assumption of an early date. The work is not cited by the Fathers, the genre (see below) is typical of later writings (cf. G. Furlani, "Astrologisches aus syrischen Handschriften," ZDMG 75 [1921] 122-28; A. Baumstark, Geschicte, pp. 230, 352f.; G. Graf, Geschichte, p. 216), and brontologia, selenodromia, and calendologia are listed by Nicephorus with later writings such as the Apocalypse of Ezra and the Apocalypse of Zosimus (cf. M. R. James' comments in R. L. Bensly's The Fourth Book of Ezra [T&S 3.2] Cambridge: CUP, 1895; pp. xxivf.).
Generally speaking internal evidence takes precedence over external; moreover, the latter in this case is not impressive. First, numerous early works, such as the Odes of Solomon, are not quoted by the Fathers; others, such as Jubilees, are not mentioned in the famous lists of apocryphal works. Second, medieval kalandologia could be modeled upon earlier examples: Jewish horoscopes and astrological documents are not always late, since examples of them have been found at Qumran (4QCryptic; cf. J. M. Allegro, no. 129; 4Q186, cf. J. Carmignac, "Les horoscopes de Qumran," RQ 5 [1965] 199-217). Jewish interest in the Zodiac is clearly much earlier than we once envisioned (cf. SibOr 5:512-31). Third, Nicephorus' order of listing works is of no consequence, since there is no evidence that he followed a chronological order; moreover, the Apocalypse of Zosimus appears to contain early traditions (see the entry below).
Indicative of an Egyptian, perhaps Alexandrian, provenance is the mention of the Nile (chps. 1, 2, 3, 4, 5, [6], 7, 8, 12), Egypt (chps. 1, 2, 7, 8, 9, 12), and Alexandria (chps. 4, 6). The numerous realia are typical of Egypt, but there is no mention of beer or crocodiles. Probably reflecting an Egyptian provenance, since only Egypt and Palestine (chps. [1], 11, 12) are likely, is the note of pirates who come "from Palestine." The original language is Semitic, with Greek loan words, since there are abundant Semitisms and personal names are defined in terms of the Semitic alphabet (chps. 2, 6, 7, 8, 9, 10, 11, 12). Future research might indicate that the Treatise of Shem was composed by one of the Therapeutae. It will be interesting to see if there is any relation between the Treatise of Shem and the unpublished Nag Hammadi Codex entitled the Paraphrase of Shem cf. J. M. Robinson, no. 541, esp. pp. 378-80).
The work is a Jewish calendologion, of which other examples are attributed to Ezra (cf. James, LAOT, pp. 80f.), describing the features of a year when it begins in a particular sign of the Zodiac. The composition can be divided into twelve chapters, following the twelve signs running counter-clockwise from Aries to Capricorn, but reversing the order of the last two so that Pisces preceds Aquarius. The worst year apparently begins in Aries, the first, and the best in Pisces (the eschatological peace and harmony noted at the end prompts the question whether this section was copied inadvertantly, due to parablepsis and the confusion between rubrics, before the one which is now last).
James Charlesworth writes: "It is significant that the Treatise of Shem was composed about the time that the vernal equinox (the traditional beginning of the year, the start of spring) moved from Aries to Pisces, where it has been ever since, although it is about to move into Aquarius. This change, G. de Santillana has argued, would have evoked strong 'astrological emotion' since one age was succeeding another. It is certainly not clear, however, that this phenomenon was perceived or comprehended in antiquity. If it was, then the Treatise of Shem would be an unparalleled record of this monumental shift, the Precession of the Equinoxes." (The Old Testament Pseudepigraph, vol. 1, p. 480)
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THE SLAVONIC BOOK OF DOVES
The story of the "Book of the Dove" can be summarized as follows. A book of immense size has fallen from heaven. Monarchs from all countries come to see this book. Among them is the wise Tsar (king) David. The monarchs ask David: "who wrote the book?" He says: "Jesus Christ, the Lord of Heaven. Isaiah tried to read it, but could read only three pages in three
years". Consequently, the monarchs ask David to relate by heart what is written in the book and to answer these questions: "how did the world begin? how did the sun, the moon and stars start shining? where did the winds, thunder, tsars, boyars, and peasants come from?" David replies: "The whole world was begotten by the Holy Spirit of Sabaoth; the red sun is from God's face; the moon from God's breasts; the stars from God's vestments; the dawn and dusk are from God's eyes; the winds from the breath of Sabaoth; thunder from God's speech; the Tsars from the holy head of Adam, the boyar-princes from the holy relics of Adam, the orthodox peasants from the holy knee of Adam."
years". Consequently, the monarchs ask David to relate by heart what is written in the book and to answer these questions: "how did the world begin? how did the sun, the moon and stars start shining? where did the winds, thunder, tsars, boyars, and peasants come from?" David replies: "The whole world was begotten by the Holy Spirit of Sabaoth; the red sun is from God's face; the moon from God's breasts; the stars from God's vestments; the dawn and dusk are from God's eyes; the winds from the breath of Sabaoth; thunder from God's speech; the Tsars from the holy head of Adam, the boyar-princes from the holy relics of Adam, the orthodox peasants from the holy knee of Adam."
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ENOCH FRAGMENT ABOUT THE TWO TABLETS
A glance at the Palaea fragment shows that it is completely different from other “two stelae” accounts. The main distinction is that Enoch, who in the Sethites’ accounts occupied a peripheral role, stays now in the center of his own authentic narrative. The fact that the preaching to the Giants preceded the writing of the stelae emphasizes that the focus of the story was changed and the proper order of the events was restored.
It portrays Enoch unceasingly writing on the tablets made from marble and brick. The depiction takes place in the midst of the Noah narrative where the theme of the Flood comes to the fore. The reference to the tablets for the fire destruction therefore appears puzzling since the assurance of the approaching Flood makes them completely unnecessary. Why does Enoch need the tablets made from the two types of material if it is already certain that the earth will perish inevitably in the imminent Flood?
The answer to these questions can possibly be found by reference to the Book of Giants, where the theme of the Enoch tablets also looms large. Although the temporal locus of this narrative appears to be placed before the approaching Flood, it seems to entertain the idea of the dual destruction of the world, by water and by fire.
It portrays Enoch unceasingly writing on the tablets made from marble and brick. The depiction takes place in the midst of the Noah narrative where the theme of the Flood comes to the fore. The reference to the tablets for the fire destruction therefore appears puzzling since the assurance of the approaching Flood makes them completely unnecessary. Why does Enoch need the tablets made from the two types of material if it is already certain that the earth will perish inevitably in the imminent Flood?
The answer to these questions can possibly be found by reference to the Book of Giants, where the theme of the Enoch tablets also looms large. Although the temporal locus of this narrative appears to be placed before the approaching Flood, it seems to entertain the idea of the dual destruction of the world, by water and by fire.
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THE PREACHING OF PETER
The original manuscript of the Preaching of Peter is now lost to us. We do, however, have a few fragments and evidence from letters written by Clement of Alexandria (150-215 AD) and Origen (185-254 AD) that quote the Preaching of Peter in several places. In addition, Origen wrote that early church leaders like Heracleon used the text alongside the canonical Gospels.
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Also found at: https://archive.org/stream/89385372MessageFromThePleiadesVol4/preaching_of_peter_djvu.txt
THE PROCLAMATIONS OF PETER
The Kerygmata Petrou is believed to be a source for the basic document (dating to the third century but also hypothetical) of the Pseudo-Clementines, which was incorporated into the Recognitions and the Homilies of Clement.
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EPISTLE OF MATHETES
Alternate title: The Epistle To Diognetus
c. 100-150 C.E.
The Epistle to Diognetus is a well-crafted argument extolling the virtues of Christianity over paganism. It is difficult to determine the date of the letter, for it was never referred to in any known ancient writings, but it obviously dates from a period when Christianity was still regarded as a "mystery" religion.
Diognetus was apparently a highly regarded pagan, and it has been theorized that the name could be a familiar title of the Greek emperor Hadrian. If so, the writer was likely Quadratus, a missionary bishop. Other suggestions for the author have been Theophilus, Clement, Apollos, Marcion, Apelles or Aristides. In the sixteenth century, the writing was attributed to Justin Martyr, an assumption since dismissed.
No extant copies of the original epistle exist, and it is quite possible that what are assumed to be the final two chapters are actually part of a different work.
c. 100-150 C.E.
The Epistle to Diognetus is a well-crafted argument extolling the virtues of Christianity over paganism. It is difficult to determine the date of the letter, for it was never referred to in any known ancient writings, but it obviously dates from a period when Christianity was still regarded as a "mystery" religion.
Diognetus was apparently a highly regarded pagan, and it has been theorized that the name could be a familiar title of the Greek emperor Hadrian. If so, the writer was likely Quadratus, a missionary bishop. Other suggestions for the author have been Theophilus, Clement, Apollos, Marcion, Apelles or Aristides. In the sixteenth century, the writing was attributed to Justin Martyr, an assumption since dismissed.
No extant copies of the original epistle exist, and it is quite possible that what are assumed to be the final two chapters are actually part of a different work.
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THE ACTS OF JOHN
The Acts of John is a collection of narratives and traditions concerning John the Apostle, well described as a "library of materials".
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KEBRA NAGAST
This is the complete English translation of the famous Ethiopian work, The "KEBRA NAGAST", i.e. the "Glory of the Kings (of ETHIOPIA)". This work has been held in peculiar honour in ABYSSINIA for several centuries, and throughout that country it has been, and still is, venerated by the people as containing the final proof of their descent from the Hebrew Patriarchs, and of the kinship of their kings of the Solomonic line with CHRIST, the Son of God. The importance of the book, both for the kings and the people of ABYSSINIA, is clearly shown by the letter that King JOHN of ETHIOPIA wrote to the late Lord GRANVILLE in August, 1872. The king says: "There is a book called 'Kivera Negust' which contains the Law of the whole of ETHIOPIA, and the names of the SHS (i.e. Chiefs), and Churches, and Provinces are in this book. I pray you find out who has got this book, and send it to me, for in my country my people will not obey my orders without it." (See infra, p. xxxv). The first summary of the contents of the KEBRA NAGAST was published by BRUCE as far back as 1813, but little interest was roused by his somewhat bald pris. And, in spite of the labours of PRORIUS, BEZOLD, and HUGUES LE ROUX, the contents of the work are still practically unknown to the general reader in England. It is hoped that the translation given in the following pages will be of use to those who have not the time or opportunity for perusing the Ethiopic original.
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THE TESTIMONY OF MARY MAGDALENE
A very different version of THE GOSPEL OF MARY MAGDALENE. I have no idea about the translator nor the manuscript. I came upon this by accident and found it interesting. It appears to be longer than the version I am familiar with and it uses the name of “John” instead of “Levi”. I believe it to be another text “translated” by John W. Bryant, who is also the one that “translated” The Book of the Generations of Adam. I took the liberty in rendering this text less polytheistic just as I did with the Adam text. These type of documents could be referred to as Semi-Neoapocrypha. Part of the text can be accounted for, while other parts cannot be examined in any ancient document.
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MYSTERY OF THE CRUCIFIXION
Another Semi-Neoapocryphal text based on the ACTS OF JOHN section of the MYSTERY OF THE CROSS.
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IV ENOCH
This is another Neo-Apocryphal book. Again, I tried eliminating the polytheistic references. I do this to present a more clearer meaning of the text. This is not the Ethiopic Book of Enoch nor the Slavonic II Enoch, or any other Book of Enoch we know of. I have therefore labeled this text as IV Enoch. It is also interesting that the seven archangels listed in this text correspond to the archangel list in Missaticum Biblia Chapters 1 and 20. The only difference is that Phanuel is used in MB and Remiel is used in this text. However, Remiel and Phanuel may be the same archangel. I have noticed other similarities between the two but they are too numerous to take note of. A recent fragment featured on this site entitled THE ACCOUNT OF ENOCH may have had a common origin along with this text. I cannot vouch for the authenticity of this document nor any Neo-Apocryphal text that has no manuscript to back them up. Supposedly, this book was originally translated by John W. Bryant. Where he acquired this text is beyond my knowledge.
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THE APOSTROPHE TO ZION
This text is called 'Apostrophe of Zion' (4QPSf and 11QPsa). Translation by Geza Vermes. It is similar to Isaiah 54.1-8; 60.1-22; and 62.1-8 detailing a love poem of sorts to Zion.
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SPECIAL DOCUMENT #1
the_false_doctrine_of_a_personal_devil.pdf | |
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SPECIAL DOCUMENT #2
the_second_beast_of_revelation_finally_revealed.pdf | |
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SPECIAL DOCUMENT #3
passages_not_found_in_the_original_greek_text_of_the_new_testament.pdf | |
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SPECIAL DOCUMENT #4
in_search_of_the_original_words_of_the_new_testament_part_two.pdf | |
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SPECIAL DOCUMENT #5
the_gospel_of_the_nazarenes_complete.pdf | |
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SPECIAL DOCUMENT #6
examining_matthew.pdf | |
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SPECIAL DOCUMENT #7
discovering_the_life_and_writings_of_mark_the_evangelist.pdf | |
File Size: | 491 kb |
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SPECIAL DOCUMENT #8
luke_the_evangelist_the_companion_of_paul.pdf | |
File Size: | 523 kb |
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SPECIAL DOCUMENT #9
investigating_the_apostle_john.pdf | |
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SPECIAL DOCUMENT #10
the_wound_of_the_beast_was_healed_and_now_the_eighth_king_reigns.pdf | |
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Some of these document can now be accessed at: https://archive.org/details/89385372MessageFromThePleiadesVol4