shineth

Behold even to the moon, and it shineth not; yea, the stars are not pure in his sight.

Yea, the darkness hideth not from thee; but the night shineth as the day: the darkness and the light are both alike to thee.

But the path of the just is as the shining light, that shineth more and more unto the perfect day.

For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.

For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.

And the light shineth in darkness; and the darkness comprehended it not.

We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts:

Again, a new commandment I write unto you, which thing is true in him and in you: because the darkness is past, and the true light now shineth.

And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.

And our Lord answered us, saying: Take heed that no man deceive you, and that ye be not doubters and serve other gods. Many shall come in my name, saying: I am the Christ. Believe them not, neither draw near unto them. For the coming of the Son of God shall not be plain (i.e. foreseen); but as the lightning that shineth from the east unto the west, so will I come upon the clouds of heaven with a great host in my majesty; with my cross going before my face will I come in my majesty; shining sevenfold more than the sun will I come in my majesty with all my saints, mine angels (mine holy angels). And my Father shall set a crown upon mine head, that I may judge the quick and the dead and recompense every man according to his works.

And my Lord Jesus Christ our king said unto me: Let us go unto the holy mountain. And his disciples went with him, praying. And behold there were two men there, and we could not look upon their faces, for a light came from them, shining more than the sun, and their raiment also was shining, and cannot be described, and nothing is sufficient to be compared unto them in this world. And the sweetness of them . . . that no mouth is able to utter the beauty of their appearance, for their aspect was astonishing and wonderful. And, in a word, I cannot describe it: shineth in his aspect above crystal. Like the flower of roses is the appearance of the colour of his aspect and of his body . . . his head. And upon their shoulders and on their foreheads was a crown of nard woven of fair flowers. As the rainbow in the water, so was their hair. And such was the comeliness of their countenance, adorned with all manner of ornament. And when we saw them on a sudden, we marvelled. And I drew near unto the Lord (God) Jesus Christ and said unto him: O my Lord, who are these? And he said unto me: They are Moses and Elias. And I said unto him: <Where then are> Abraham and Isaac and Jacob and the rest of the righteous fathers? And he showed us a great garden, open, full of fair trees and blessed fruits, and of the odour of perfumes. The fragrance thereof was pleasant and came even unto us. And thereof . . . saw I much fruit. And my Lord and God Jesus Christ said unto me: Hast thou seen the companies of the fathers?

And the angel answered and said unto me: What things soever I now show thee here, and whatsoever thou hearest, reveal them not unto any upon earth. And he led me and showed me: and I heard there words which it is not lawful for a man to utter; and again he said: Yet again follow me and I will show thee that which thou must relate and tell openly. And he brought me down from the third heaven, and led me into the second heaven, and again he led me to the firmament, and from the firmament he led me unto the gates of heaven. And the beginning of the foundation thereof was upon the river that watereth all the earth. And I asked the angel and said: Lord, what is this river of water? and he said unto me: This is the Ocean. And suddenly I came out of heaven, and perceived that it is the light of the heaven that shineth upon all the earth ( or , all that land). And there the earth ( or , land) was seven times brighter than silver. And I said: Lord, what is this place? and he said unto me: This is the land of promise. Hast thou not yet heard that which is written: Blessed are the meek, for they shall inherit the earth? The souls therefore of the righteous when they are gone forth of the body are sent for the time into this place. And I said unto the angel: Shall then this land be made manifest after a time? The angel answered and said unto me: When Christ whom thou preachest cometh to reign, then by the decree of God the first earth shall be dissolved, and then shall this land of promise be shown and it shall be like dew or a cloud; and then shall the Lord Jesus Christ the eternal king be manifested and shall come with all his saints to dwell therein; and he shall reign over them a thousand years, and they shall eat of the good things which now I will show thee.

And this preach ye also and teach them that believe on me, and preach the kingdom of heaven of my Father, and how my Father hath given me the power, that ye may bring near the children of my heavenly Father. Preach ye, and they shall obtain faith, that ye may be they for whom it is ordained that they shall bring his children unto heaven. And we said unto him: Lord, unto thee it is possible to accomplish that whereof thou tellest us; but how shall we be able to do it? He said to us: Verily I say unto you, preach and proclaim as I command you, for I will be with you, for it is my good pleasure to be with you, that ye may be heirs with me in the kingdom of heaven, even the kingdom of him that sent me. Verily I say unto you, ye shall be my brethren and my friends, for my Father hath found pleasure in you: and so also shall they be that believe on me by your means. Verily I say unto you, such and so great joy hath my Father prepared for you that the angels and the powers desired and do desire to see it and look upon it; but it is not given unto them to behold the glory of my Father. We said unto him: Lord, what is this whereof thou speakest to us? He answered us: Ye shall behold a light, more excellent than that which shineth.... And we said unto him: Lord, in all things art thou become salvation and life unto us, for that thou makest known such a hope unto us. And he said to us: Be of good courage and rest in me. Verily I say unto you, your rest shall be above, in the place where is neither eating nor drinking, nor care nor sorrow, nor passing away of them that are therein: for ye shall have no part in but ye shall be received in the everlastingness of my Father. Like as I am in him, so shall: ye also be in me. Again we said unto him: In what form? in the fashion of angels, or in flesh? And he answered and said unto us: Lo, I have put on your flesh, wherein I was born and crucified, and am risen again through my Father which is in heaven, that the prophecy of David the prophet might be fulfilled, in regard of that which was declared concerning me and my death and resurrection, saying: Lord, they are increased that fight with me, and many are they that are risen up against me. Many there be that say to my soul: There is no help for him in his God. But thou, O Lord, art my defender: thou art my worship, and the lifter up of my head. I did call upon the Lord with my voice and he heard me. I laid me down and slept, and rose up again: for thou, O Lord, art my defender. I will not be afraid for ten thousands of the people, that have set themselves against me round about. Up, Lord, and help me, O my God: for thou hast smitten down all them that without cause are mine enemies: thou hast broken the teeth of the ungodly. Salvation belongeth unto the Lord, and his good pleasure is upon his people (Ps. iii. 1-8). If, therefore, all the words which were spoken by the prophets have been fulfilled in me (for I myself was in them), how much more shall that which I say unto you come to pass indeed, that he which sent me may be glorified by you and by them that believe on me?

And as the apostle continued looking on the ground, one of the cup-bearers stretched forth his hand and gave him a buffet; and the apostle lifted up his eyes and looked upon him that smote him and said: My God will forgive thee in the life to come this iniquity, but in this world thou shalt show forth his wonders and even now shall I behold this hand that hath smitten me dragged by dogs. And having so said, he began to sing and to say this song: The damsel is the daughter of light, in whom consisteth and dwelleth the proud brightness of kings, and the sight of her is delightful, she shineth with beauty and cheer. Her garments are like the flowers of spring, and from them a waft of fragrance is borne; and in the crown of her head the king is established which with his immortal food (ambrosia) nourisheth them that are founded upon him; and in her head is set truth, and with her feet she showeth forth joy. And her mouth is opened, and it becometh her well: thirty and two are they that sing praises to her. Her tongue is like the curtain of the door, which waveth to and fro for them that enter in: her neck is set in the fashion of steps which the first maker hath wrought, and her two hands signify and show, proclaiming the dance of the happy ages, and her fingers point out the gates of the city. Her chamber is bright with light and breatheth forth the odour of balsam and all spices, and giveth out a sweet smell of myrrh and Indian leaf, and within are myrtles strown on the floor, and garlands of all manner of odorous flowers, and the door-posts are adorned with reeds.

Now therefore he hath come to us in his chariot as the sun from heaven, and he entered our house to-day, and he shineth into it like light upon the earth.

Lo, again I see the heritage of the abode of this people, and the light of it shineth above the brightness of lightning, and the running of it is swifter than arrows. And the time shall come when Moab shall groan, and they that serve Cham (Chemosh?) shall be weak, even such as took this counsel against them. But I shall gnash my teeth because I was deceived and did transgress that which was said to me in the night. Yet my prophecy shall remain manifest, and my words shall live, and the wise and prudent shall remember my words, for when I cursed I perished, and though I blessed I was not blessed. And when he had so said he held his peace. And Balac said: Thy God hath defrauded thee of many gifts from me.

Again, we are taught as follows by the prophet Isaiah regarding another opposing power. The prophet says, “How is Lucifer, who used to arise in the morning, fallen from heaven! He who assailed all nations is broken and beaten to the ground. Thou indeed saidst in thy heart, I shall ascend into heaven; above the stars of heaven shall I place my throne; I shall sit upon a lofty mountain, above the lofty mountains which are towards the north; I shall ascend above the clouds; I shall be like the Most High. Now shalt thou be brought down to the lower world, and to the foundations of the earth. They who see thee shall be amazed at thee, and shall say, This is the man who harassed the whole earth, who moved kings, who made the whole world a desert, who destroyed cities, and did not unloose those who were in chains. All the kings of the nations have slept in honour, every one in his own house; but thou shalt be cast forth on the mountains, accursed with the many dead who have been pierced through with swords, and have descended to the lower world. As a garment clotted with blood, and stained, will not be clean; neither shalt thou be clean, because thou hast destroyed my land and slain my people: thou shalt not remain for ever, most wicked seed. Prepare thy sons for death on account of the sins of thy father, lest they rise again and inherit the earth, and fill the earth with wars. And I shall rise against them, saith the Lord of hosts, and I shall cause their name to perish, and their remains, and their seed.” Most evidently by these words is he shown to have fallen from heaven, who formerly was Lucifer, and who used to arise in the morning. For if, as some think, he was a nature of darkness, how is Lucifer said to have existed before? Or how could he arise in the morning, who had in himself nothing of the light? Nay, even the Saviour Himself teaches us, saying of the devil, “Behold, I see Satan fallen from heaven like lightning.” For at one time he was light. Moreover our Lord, who is the truth, compared the power of His own glorious advent to lightning, in the words, “For as the lightning shineth from the height of heaven even to its height again, so will the coming of the Son of man be.” And notwithstanding He compares him to lightning, and says that he fell from heaven, that He might show by this that he had been at one time in heaven, and had had a place among the saints, and had enjoyed a share in that light in which all the saints participate, by which they are made angels of light, and by which the apostles are termed by the Lord the light of the world. In this manner, then, did that being once exist as light before he went astray, and fell to this place, and had his glory turned into dust, which is peculiarly the mark of the wicked, as the prophet also says; whence, too, he was called the prince of this world, i.e. of an earthly habitation: for he exercised power over those who were obedient to his wickedness, since “the whole of this world”—for I term this place of earth, world—“lieth in the wicked one,” and in this apostate. That he is an apostate, i.e. a fugitive, even the Lord in the book of Job says, “Thou wilt take with a hook the apostate dragon,” i.e. a fugitive. Now it is certain that by the dragon is understood the devil himself. If then they are called opposing powers, and are said to have been once without stain, while spotless purity exists in the essential being of none save the Father, Son, and Holy Spirit, but is an accidental quality in every created thing; and since that which is accidental may also fall away, and since those opposite powers once were spotless, and were once among those which still remain unstained, it is evident from all this that no one is pure either by essence or nature, and that no one was by nature polluted. And the consequence of this is, that it lies within ourselves and in our own actions to possess either happiness or holiness; or by sloth and negligence to fall from happiness into wickedness and ruin, to such a degree that, through too great proficiency, so to speak, in wickedness (if a man be guilty of so great neglect), he may descend even to that state in which he will be changed into what is called an “opposing power.”

Jesus, accordingly, in turning away the minds of His disciples, not merely from giving heed to sorcerers in general, and those who profess in any other manner to work miracles—for His disciples did not need to be so warned—but from such as gave themselves out as the Christ of God, and who tried by certain apparent miracles to gain over to them the disciples of Jesus, said in a certain passage: “Then, if any man shall say unto you, Lo, here is Christ, or there; believe it not. For there shall arise false Christs and false prophets, and shall show great signs and wonders; insomuch that, if it were possible, they shall deceive the very elect. Behold, I have told you before. Wherefore, if they shall say unto you, Behold, he is in the desert, go not forth; behold, he is in the secret chambers, believe it not. For as the lightning cometh out of the east, and shineth even to the west, so also shall the coming of the Son of man be.” And in another passage: “Many will say unto me in that day, Lord, Lord, have we not eaten and drunk in Thy name, and by Thy name have cast out demons, and done many wonderful works? And then will I say unto them, Depart from me, because ye are workers of iniquity.” But Celsus, wishing to assimilate the miracles of Jesus to the works of human sorcery, says in express terms as follows: “O light and truth! he distinctly declares, with his own voice, as ye yourselves have recorded, that there will come to you even others, employing miracles of a similar kind, who are wicked men, and sorcerers; and he calls him who makes use of such devices, one Satan. So that Jesus himself does not deny that these works at least are not at all divine, but are the acts of wicked men; and being compelled by the force of truth, he at the same time not only laid open the doings of others, but convicted himself of the same acts. Is it not, then, a miserable inference, to conclude from the same works that the one is God and the others sorcerers? Why ought the others, because of these acts, to be accounted wicked rather than this man, seeing they have him as their witness against himself? For he has himself acknowledged that these are not the works of a divine nature, but the inventions of certain deceivers, and of thoroughly wicked men.” Observe, now, whether Celsus is not clearly convicted of slandering the gospel by such statements, since what Jesus says regarding those who are to work signs and wonders is different from what this Jew of Celsus alleges it to be. For if Jesus had simply told His disciples to be on their guard against those who professed to work miracles, without declaring what they would give themselves out to be, then perhaps there would have been some ground for his suspicion. But since those against whom Jesus would have us to be on our guard give themselves out as the Christ—which is not a claim put forth by sorcerers—and since he says that even some who lead wicked lives will perform miracles in the name of Jesus, and expel demons out of men, sorcery in the case of these individuals, or any suspicion of such, is rather, if we may so speak, altogether banished, and the divinity of Christ established, as well as the divine mission of His disciples; seeing that it is possible that one who makes use of His name, and who is wrought upon by some power, in some way unknown, to make the pretence that he is the Christ, should seem to perform miracles like those of Jesus, while others through His name should do works resembling those of His genuine disciples.

But what need is there to quote any more passages against Celsus, in order to prove that his words contain nothing which was not said long before among ourselves, since that has been sufficiently established by what we have said? It seems that what follows has some reference to this: “If you think that a Divine Spirit has descended from God to announce divine things to men, it is doubtless this same Spirit that reveals these truths; and it was under the same influence that men of old made known many important truths.” But he does not know how great is the difference between those things and the clear and certain teaching of those who say to us, “Thine incorruptible spirit is in all things, wherefore God chasteneth them by little and little that offend;” and of those who, among their other instructions, teach us that the words, “Receive ye the Holy Ghost,” refer to a degree of spiritual influence higher than that in the passage, “Ye shall be baptized with the Holy Ghost not many days hence.” But it is a difficult matter, even after much careful consideration, to perceive the difference between those who have received a knowledge of the truth and a notion of God at different intervals and for short periods of time, and those who are more fully inspired by God, who have constant communion with Him, and are always led by His Spirit. Had Celsus set himself to understand this, he would not have reproached us with ignorance, or forbidden us to characterize as “blind” those who believe that religion shows itself in such products of man’s mechanical art as images. For every one who sees with the eyes of his soul serves the Divine Being in no other way than in that which leads him ever to have regard to the Creator of all, to address his prayers to Him alone, and to do all things as in the sight of God, who sees us altogether, even to our thoughts. Our earnest desire then is both to see for ourselves, and to be leaders of the blind, to bring them to the Word of God, that He may take away from their minds the blindness of ignorance. And if our actions are worthy of Him who taught His disciples, “Ye are the light of the world,” and of the Word, who says, “The light shineth in darkness,” then we shall be light to those who are in darkness; we shall give wisdom to those who are without it, and we shall instruct the ignorant.

I conjure ye anew, Apostates from God, by him who alone hath performed great wonders; by the Heavenly Jerusalem; and by the Most Holy name of God in Four Letters, and by him who enlighteneth all things and shineth upon all things by his Venerable and Ineffable name, EHEIEH ASHER EHEIEH; that ye come immediately to execute our desire, whatever it may be.

I, Yod, therefore irradiateth two. (That is, the letter I, Yod, in this square of the Tetragrammaton hath a double sense of influx, forasmuch as in the first instance it signifieth the father who illuminateth the mother; and forasmuch as in the second instance it signifieth the Microprosopus, or rather his treaty, which illuminateth the kingdom.) And (again in another manner) it shineth (that is, and also hath a third signification, whilst in the complete name it constituteth the last letter), and passeth on into the woman. (That is, and denoteth the bride of Microprosopus, as is shown above, because it is put in the place of the last H, He, of the Tetragrammaton IHVH; like as also it hath the same power of signification in the connection of the names of existence and domination in this manner, IAChD, VNHI.)

Among those locks which hang down, none shineth forth above another.

(Now the author of the “Siphra Dtzenioutha” descendeth to the inferior paths, leaving out Macroprosopus, and examineth the name IHV, Yod He Vau. In this are represented father and mother and Microprosopus. And first occurreth) the supernal I, Yod (the symbol of the father), which is crowned with the crown of the more Ancient One (that is, whose highest apex denoteth the highest crown, or Macroprosopus; or, according to another reading of the passage, “which is surrounded by the secret things”—that is, by the influence or beard of Macroprosopus, which covereth both the father and the mother). It is that membrane of the supernal brain which, on account of its excellency, both shineth and is concealed. (Concerning this matter further, see the “Idra Rabba,” § 58.)

His forehead, which shineth not, regulating the far distant future when it is his will to behold the same. (All the qualities, with their antitheses, which are found in Macroprosopus, are more fully described in the “Idra Rabba” and “Idra Zuta,” which see.)

Much more (if he seeketh to touch) the supernal beard. For the inferior light, taking its rise from the supernal light which existeth within the benignity (thus the beard of Macroprosopus is entitled), is called in Microprosopus the benignity in a more simple manner; but when it hath its action within the light, and it shineth; then is it called abounding in benignity. (Others read this passage thus:—He who dreameth that he toucheth the moustache of a man with his hand, he may be sure that he hath peace with his Lord, and that his enemies are subject unto him. If that happeneth because he beholdeth in sleep such a thing as this only, much more shall it occur if he be found sufficiently worthy to behold what the supernal beard may be. For this, seeing that it is the superior, and is called the benignity, irradiateth the inferior. But in Microprosopus, &c.)

THE whiteness of this skull shineth in thirteen carved out sides: in four sides from one portion; in four sides from the part of His countenance; and in four sides from another part of the periphery; and in one above the skull, as if this last might be called the supernal side.

And it shineth and goeth forth through that hair unto the hair of Microprosopus, and from it is His brain formed; and thence that brain goeth forth into thirty and two paths.

In the parting of the hair proceedeth a certain path, which shineth into two hundred and seventy worlds, and from that (again) shineth a path wherein the just of the world to come shall shine.

In the parting of the hair proceedeth a certain path, which shineth into two hundred and seventy worlds, and from that (again) shineth a path wherein the just of the world to come shall shine.

This is the tradition: There existeth an Eden which shineth in Eden. The superior Eden, which is not uncovered, and is hidden in concealment, and is not distributed into the paths, like as it hath been said.

“The first whiteness shineth, and ascendeth and descendeth for the purpose of combining with that which is connected (with it) in connection.

“The second whiteness shineth and ascendeth and descendeth, and darteth forth its rays, and igniteth three other lights, which are called NTzCh, Netzach, Victory, ChSD, Chesed, and Benignity, ThPARTh, Tiphereth, and Beauty; and they radiate in perfection and in gladness.

“The third whiteness radiateth and shineth, and descendeth and ascendeth, and goeth forth from the part enclosing the brain, and darteth forth its rays toward the seventh middle light.

The first whiteness shineth and ascendeth and descendeth in three lights on the left-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth his body in good unguents and odours, in better than he at first possessed.

The second whiteness descendeth and ascendeth and shineth in three lights on the right-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth in good unguents and odours, in better than he at first possessed.

The third whiteness shineth and ascendeth and descendeth, and goeth forth the light of the inner whiteness of the brain, and darteth forth its rays when necessary unto the black hair, and unto the head, and unto the brain of the head.

This is the tradition in the “Book of Concealed Mystery;” Providence ariseth from the inferior eye when the highest splendour shineth down upon it, and that highest splendour goeth forth into the inferior; for from it are all things illuminated.

From the two beautiful apples of His countenance is the face of Macroprosopus illuminated; and whatsoever is white and rosy is found below; it shineth and radiateth from that light.

For I see that my countenance shineth like the vehement splendour of the sun, who is about to issue forth for the healing of the universe.

Furthermore, I know that my countenance shineth; Moses neither knew nor perceived (the fact).

“‘The Lord make His countenance to shine upon thee.’ Here is understood the exterior countenance which when it shineth blesseth the universe.

“Come, behold! The external countenance at times shineth, at times is obscured; and therefore is it written: ‘The Lord make His face to shine upon thee.’ And, Ps. i.: ‘And cause His face to shine upon us. Selah.’

What is the fire in this place? But verily it is not fire, but that splendour which is included in the subtle air, and it shineth in two hundred and seventy worlds.

This skull shineth in two colours toward this side and toward that.

And therefore is this brain expanded, and it shineth (or proceedeth) in thirty-two paths. The same is that which is written, Gen. ii. 7: “And a river went forth out of Eden.”

Save in that time when the prayers of the Israelites ascend before the Ancient of Days, and entreat mercy for His children; then is uncovered the forehead of the benevolence of benevolences, and it shineth down upon this (forehead) of Microprosopus, and judgment is quieted.

And when the Holy One—blessed be He!—is awakened, that He may be pleased with the just, the Countenance of the Ancient of Days shineth upon the Countenance of Microprosopus, and His forehead (that of Macroprosopus) is uncovered, and illuminateth that forehead (that of Macroprosopus), and then is called the time of benevolence.

But when the venerable beard of the Ancient of the Ancient Ones shineth upon this beard of Microprosopus, then the thirteen fountains of excellent oil flow down upon this beard.

“When He shineth in the light of the Ancient of Days, then is He called ‘abundant in Mercy,’ and when another of the other forms is considered, in that form is He called ‘and in truth,’ for this is the light of His countenance.”

And it passeth over and goeth through unto (otherwise, shineth on) the other side, and formeth the internal parts of a Woman on the side of Judgment; and thus also are Her internal parts disposed.

THE skull of the White Head hath not beginning, but its end is the convexity of its joining together, which is extended, and shineth.

One (path) which shineth in the midst of the hairs going forth from the Skull, is that path by whose light the just are led into the world to come.

Like as it is written, Prov. iv. 18: “And the path of the just shineth as the light.”

And the second brain dependeth from that very glorious Influence, it is expanded into the thirty-two paths, when it is illuminated, then it shineth from that very glorious Influence.

And because the Most Holy Ancient One shineth in the beginning (otherwise, in the wisdom), this itself is this. And the same is that beginning from which manifestation is made.

And those shine from the Light of that supernal concealed brain which shineth in the Influence, MZL, of the Most Holy Ancient One.

And this Wisdom embracing all things, when it goeth forth and shineth forth from the Most Holy Ancient One, shineth not save under the form of Male and Female.

And this Wisdom embracing all things, when it goeth forth and shineth forth from the Most Holy Ancient One, shineth not save under the form of Male and Female.

This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other—Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.

That Light, I say, of those lights, severally and conjointly, which are called the conformations of the King, or of the Crown of the King, that which shineth and adhereth to that Light, which is the innermost of all things, nor ever shineth without them.

That Light, I say, of those lights, severally and conjointly, which are called the conformations of the King, or of the Crown of the King, that which shineth and adhereth to that Light, which is the innermost of all things, nor ever shineth without them.

“The Daughter of Mizaheb;” because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colours—namely from ChSD, Chesed, Mercy; and from DIN, Din, Judgment.

And therefrom are formed two colours mixed together in one, and His countenance shineth.

In that time when the white brilliance shineth all things appear in this colour; and when He appeareth in redness, similarly all things appear in that colour.

And Jesus answered and said unto Mary: "What is there in this world which is like unto them, or rather what region is there in this world which is comparable to them? Now, therefore, to what am I to liken them, or rather what am I to say concerning them? For nothing existeth in this world to which I shall be able to liken them, and no form existeth in it which is able to be like them. Now, therefore, nothing existeth in this world which is of the quality of the heaven. [But] amēn, I say unto you: Every one of the invisibles is nine times greater than the heaven and the sphere above it and the twelve æons all together, as I have already said unto you at another time. And no light existeth in this world which is more excellent than the light of the sun. Amēn, amēn, I say unto you: The four-and-twenty invisibles shine ten-thousand times more than the light of the sun which is in this world, as I have already said unto you at another time. For the light of the sun in its shape in truth is not in this world, for its light pierceth through many veils and regions. But the light of the sun in its shape in truth, which is in the region of the Virgin of Light, shineth ten-thousand times more than the four-and-twenty invisibles and the great invisible forefather and also the great triple-powered god, as I have already said unto you at another time.

Jesus answered and said unto Mary in the midst of the disciples: "Amēn, amēn, I say unto you: The second Helper is distant from the first Helper in great immeasurable distance in regard to the height above and the depth below and the length and the breadth. For he is exceedingly distant from him in great immeasurable distance through the angels and all the archangels and through the gods and all the invisibles. And he is very considerably greater than the latter in an incalculable measure through the angels and archangels and through the gods and all the invisibles. And he shineth more than the latter in an utterly immeasurable measure, there being no measure for the light in which he is, and no measure for him through angels and archangels and through the gods and all the invisibles, as I have already said unto you at another time.

"In like manner also the third Helper and fourth and fifth Helper,--one is greater than the other . . . and shineth more than the latter and is distant from him in a great immeasurable distance through the angels and archangels and the gods and all the invisibles, as I have already said unto you at another time. And I will tell unto you also the type of every one [of them] at their expansion."