Spouses during the Resurrection of the Dead

Spouses during the Resurrection of the Dead

פורסם על ידי Mordechai Tzion ב- 14:01

http://www.ravaviner.com/2011/08/spouses-during-resurrection-of-dead.html

 

Q: If a woman was married to two different men during her lifetime, who will she be with after the Resurrection of the Dead?
A: There is an answer to this question in the book "Piskei Teshuvah" of Ha-Rav Avraham Pitrakovsky (#124). He quoted the book "Shut Matzav Ha-Yashar" on the Zohar that there was a young woman who was married to a wonderful man who died at a relatively young age. The young woman did not want to marry again. She said, "Why should I get married to someone else? During the Resurrection of the Dead I will be married to my second husband, and my first husband is dearer to me than anything. I prefer to remain a widow all of my life and then be married to my true soul-mate." There is a similar question in the book "Ha-Techiya Ve-Ha-Pedut" (question #6) of Ha-Rav Sa'adia Gaon: how will I find my wife during the Resurrection of the Dead? Ha-Rav Sa'adia did not want to answer since it is forbidden to answer a halachic question before someone who is greater than him in wisdom. Since this is a question of the Resurrection of the Dead, Moshe Rabbenu will be there and it is therefore forbidden for me to answer. If there are questions that arise now - what can we do? We have to answer them. Questions that have to do with the future, however, we leave for Moshe Rabbenu and the other prophets. It therefore seems that the question in "Shut Matzav Ha-Yashar" cannot be answered, but this was before the Zohar was revealed. After the Zohar was revealed, our question was answered. Regarding a Jewish servant, the verse says, "If he arrives by himself, he leaves by himself; if he is the husband of a woman, his wife leaves with him" (Shemot 21:3). This means that he enters the Resurrection of the Dead with his wife – his first wife. There are commentators who explain that the meaning of the Zohar is that she will return to her true spouse, i.e. the most successful marriage (see note in Piskei Teshuvah). Thus, she will return to the marriage which was filled with the most love, fraternity, peace, and friendship.

 

Seder Eliyahu Rabbah ch.4:19,

In the Seder Eliyahu Rabbah: “in the ‘world-to-come.’  What will that life be like? The Holy One will be seated in His great academy and seated in His presence will be the righteous of the world, they, their wives, their sons, their daughters…”

Seder Eliyahu Rabbah ch.4:19, in Braude and Kapstein, trans., Tanna Debe Eliyyahu: The Lore of the School of  Elijah, (The Jewish Publication Society of America, 1981) p.81

 

 

Midrash Alpha-Betot, Batei Midrashot

Midrash Alpha-Betot, Batei Midrashot, II, ed. S.A.Wertheimer: “Each righteous person will draw near his wife in the world to come…” cited in, David Nirenberg, “Posthumous Love in Judaism”, in Bernard Jussen, Ramie Targoff, ed., Love after Death: Concepts of Posthumous Love in Medieval and Early Modern Europe (De Gruyter 2015) p.60: https://www.academia.edu/10305251/Posthumous_Love_in_Judaism

 

 

Ketav Tamim, Otsar Nehmad ed., 91., trans., by David I. Shyovitz

From the thirteenth century Tosafist, Rabbi Moshe Taku talks about marriage in the resurrection:

“And [after the resurrection] the righteous will take wives in accordance with their deeds, for each one will not marry the wife he had in this world unless the two of them are of equivalent righteousness…A wholly righteous man [who had been married to] a non-wholly righteous woman, or a wholly righteous woman [who had been married to] a nonwholly righteous man, will not be rejoined in the future, for death severs their bonds. When they are resurrected, each person will marry the partner who is appropriate for them, in accordance with their deeds.” (Ketav Tamim, Otsar Nehmad ed., 91)., trans., by David I. Shyovitz, in his Doctoral Dissertation in History, “He Has Created a Remembrance of His Wonders’: Nature and Embodiment in the Thought of the Hasidei Ashkenaz,” (University of Pennsylvania, 2011) p.317, fn.180

 Ketav Tamin is a polemical work by Moses ben Hisdai Taku (early thirteenth century) against the Jewish theologians of his time. Only a small part of the work has survived and it is preserved in Ms. Paris, Bibliothèque Nationale, hèb. 711, from which this manuscript was copied by Ber Goldberg.

24 leaves (fols. 10-11, 17v, 20v and 21r blank),  8 ¾ x 6 ¾ inches; 222 x 172 mm, written in Ashkenazic script in black-brown ink; large inkstain on fol. 13.  Brown wrappers.

http://www.sothebys.com/en/auctions/ecatalogue/2004/important-hebrew-manuscripts-from-the-montefiore-endowment-n08040/lot.257.html

 

Gospel of Philip

“the women is united to her husband in the bridal chamber. Indeed those who have united in the bridal chamber will no longer be separated” (70:19-20)

Wesley W. Isenberg,  trans of the Gospel of Philip, in J. M. Robinson, ed., The Nag Hammadi Library, San Francisco, (Harper and Row), p. 142

 

 

Zohar III 283b

"It is already been stated that all spirits issue from heaven in pairs male and female, and then separate. Sometimes the spirit of the female goes forth before the male which is her mate, and as long as the time of the male has not come to be united with her another can come and marry her, but when the time of the first arrives to marry her, when righteousness arises to visit the sins the first comes and marries her." 

Zohar vol.5:370 in Harry Sperling and Maurice Simon, trans., 2nd edition, (Soncino Press 1984)

 

{ADDIONAL SITES TO SEE}

Eternal Marriage in Early Jewish and Christian Belief:  David Werden

https://www.academia.edu/8286632/Eternal_Marriage_or_Marriage_in_the_Resurrection

 

To Live and Live Again By Nissan Dovid Dubov

http://www.chabad.org/library/moshiach/article_cdo/aid/2312403/jewish/Chapter-12-Halachic-Considerations.htm

                               Eternal Marriage                                      David R. Werden

https://www.academia.edu/8286632/Eternal_Marriage_or_Marriage_in_the_Resurrection

            It is generally understood in today’s Christianity that there will be no marriages after death[1]. This is largely because of a statement made by Jesus in Luke 20:33-40.[2]  This paper is a reexamination of Jesus’s statement made in The Gospel of Luke, in relation to being married in the resurrection.  A Jewish sect called the Sadducees, who did not believe in a resurrection,[3] ask Jesus a question that is also found in Matthew 22:25-28 and Mark.12:20-23.

Luke 20: 29: There were therefore seven brethren: and the first took a wife,     and died without children

30 And the second took her to wife, and he died childless.

31 And the third took her; and in like manner the seven also: and they left    no children, and died.

32 Last of all the woman died also.

33 Therefore in the resurrection whose wife of them is she? For seven had her to wife.[4]

 

The question is interesting because it shows they expected Jesus to believe in not only a resurrection but the possibility of having a wife there as well. Jesus is asked if a woman had been married to seven brothers over the course of her life, who then will she be married to in the resurrection?  The question is posed with all new husbands being brothers of the deceased husband, letting us know it was a custom called “levirate marriage” meaning marriage to a brother in-law. The custom goes back to Moses, (Deut. 25:5-10) where we can find the law being taught.[5] These marriages had a specific purpose:  to allow the brothers to bear children by proxy for their deceased brother in the event there was no heir to carry on the family name. As with all the laws given to Moses, over time interpretations of the law were made that have come down to us through the Talmud.[6]

The Sadducees’ question was meant to challenge the resurrection rather than an inquiry of who the husband would be. It was a topic that was already enjoying a contentious debate,[7] (Acts 23:6-10) and one that would be continued by Christians well into the third century. The debate was over more than a resurrection. Eusebius, in his Ecclesiastical History, describes the debate over the literal Jewish understanding of sexuality during the millennium: Bishop Nepos of Egypt contended it was as the Jews taught, while Dionysius, Bishop of Alexandria opposed it in his work on the Promises.[8]  This raised questions about how much of this life would continue in a resurrected state.[9] In one description from the Talmud, the next life is void of bodily pleasures: “In the future world there is no eating nor drinking nor propagation….”[10] Yet in other places there are references to Ezekiel reviving the dead that go into Palestine, marrying and begetting children.[11]

Origen (185-253), an early Christian theologian, describes a group of Jewish Christians that held to a belief in a futuristic Jerusalem where marriage would continue in the resurrection: “they say, that after the resurrection there will be marriages, and the begetting of children”.[12] In 1Enoch 10:17 it also refers to a futuristic Jerusalem with marriages, but it is unclear if the marriages are in a resurrected state.

 With this lack of clarity, Jesus rebukes the Sadducees by saying that they don’t understand the scriptures or the power of God. [13]

In Luke 20:34-36 the Savior answers the question of who will be married in the resurrection, saying:

 34 “And Jesus answering said unto them, The children of this world marry, and are given in marriage:

35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage.

36 Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection. (KJV)

 

            Ben Witherington points out that γαμοῦσιν καὶ γαμίζονται (marry and given in marriage) is referring to the ceremony of marriage, letting us know there would be no new levirate marriages to a brother in-law performed after the resurrection. Concluding only levirate marriages will end, allowing the marriage to the first (original) husband to continue.[14]

In verse 34, which reads “Children of this world marry and are given in marriage”, as contrasted with resurrected angels who are not married. The word that is translated “world” is αἰών ( aion ).  Aion or aeon, which can be interpreted as time spent in the world ( κόσμος ).  However, the word in the Greek for world (κόσμος) does not appear there.  Aion is a word that can also mean “eternal” or eternity, taken from its original meaning in Hebrew “Olam”[15].  In the 102 times it is used in the New Testament, 66 according to Ramelli and Konstan [16] “unmistakably, have the meaning of eternal as in eternal life with God”. This is the same word that John 17:3 used when he declared “this is life eternal (aion)” that we might know Thee”, and John 3:16 “That whosoever believeth in him should not perish, but have eternal (aion) life.”   There are instances where aion could be interpreted to mean “age” as in a limited time, age of the world or age to come, in Rabbinic Hebrew “Olam Ha-Ba” (world to come)[17].  So the context in which it’s used is most often the deciding factor.[18] If we give aion the translation of eternal, and use it in those verses of Luke 20, it would have a different message: 

The sons of eternity marry, and are given in marriage, those worthy, those eternal and attain resurrection. Those from the dead neither marry nor are given in marriage, neither die anymore yet are equal to the angels and are sons of God resurrected being sons. 

 Now the contrast is with the sons of eternity (aion) who are married and worthy, compared to the angels who are resurrected and not married. The problem may not be with whether there is marriage in the resurrection, but who will or will not be worthy of marriage in the resurrection. The use of καταξιωθέντες [who are worthy] of “aion” or becoming Sons of Aion, is important because it helps to clarify the importance of worthiness,[19] in becoming a “son of eternity”. The problem is if it’s meant to be applied to the sons of eternity or to the resurrected angels. In our new translation, Aion is used twice, first to identify who will be married (Sons of Aion), the second time to qualify the sons of eternity by being worthy of aion or eternal life. In the current translations “Aion”  is used first to mean, (time in mortality) and the second to mean a (time to come) where those worthy, will be like the angels, resurrected and without marriage. So it is important to understand the intent of the worthiness, whether it is referring to the “sons of eternity” or the unmarried resurrected angels.  It is also important to note, as a distinction is going to be made between the Sons of Eternity and angels, the use of the term angel has had a wide range of meaning from its generic use of the hosts of heaven to its original meaning as messenger that has even been applied to the God YHWH.[20] As scribes and others have tried to maintain monotheism we find instances where the reference to the sons of god have been translated angels.[21]

   Origen (185-253), condemned the Christians that believed you were still married in the resurrection, described them as having a more Jewish understanding of the scriptures.[22] With this Jewish understanding, words like aion, would still have their Hebrew meaning of “Eternal” (Olam).[23] Later translators, after the Hellenization of Christianity,[24] would be far more likely to choose a translation of “age” having aion defined as a limited time.[25] In the Gospel of John when Aion is used in connection with Life, as in “Eternal Life”,[26] it has celestial overtones for those in the next life or world to come, not life in this world of mortality.[27]

            Later Christians, who became known as Gnostics, used the word aion or aeons, to mean individuals and worlds that were part of a celestial realm.  In “The Gnostic Religion” by Hans Jonas, shows how the use of the term aion changes to mean divine and semi-divine beings.[28] In Gen.21:33, Abraham calls upon the name of YHWH, El-Olam (God Eternal), and in the Apocalypse of Abraham, Abraham in praying to God, with the title of Olam (Aion)  “Eternal One” (God).[29] Tertullian (155-240 AD.) has Valentinian describing God as a “Perfect Aion” and personaliter Forefather, Adversus Valentinianos VII.[30]

    Irenaeus in his, “Against Heresies”, written in the second century, condemned Valentinian and the Christians that followed him for performing a “spiritual marriage” like in heaven.[31]  Gilles Quispel, shows how they used the term aeons in describing celestial marital relationships.

“According to Clement of Alexandria, Valentinus and his followers consider couples of man and wife and their copulations to be a symbol of the sacred marriage of the aeons and for that reason they are all in favor of marriage.  ‘Valentinus and his followers derive couples from the divine emanations above and for this reason take a delight in marriage.’” Stromateis III,I,I [32] 

   These Gnostics Christians performed ritual marriages in mirrored bridal chambers (fn.114) to mirror the marriages that are termed “hieros gamos” or sacred marriage,[33] a term also used to symbolize Christ’s marriage to the church[34] that is now being used to define celestial marriage with the term Aeons (eternal ones) at its very center.  In Wilson’s book on the Gospel of Philip he states “the sacred marriages of the aeons provided the model for the earthly activity.”[35]  With the Gospel of Philip describing the union of a man and woman being different in the aeon (next life) but called by the same name (marriage).[36]

   In what respect these aeons were married is not clear, nor is the Gnostic Christian use of the term aeons. What is clear is that there was a connection between the use of the term aeon and marriage that is being referred to in terms of an afterlife or celestial realm.  A connection these Christians understood well enough to justify continuing the practice of marriage in a temple setting.[37] This theme of marriage in heaven can also be seen in Israel’s understanding of having both a Father in Heaven with his wife (Asherah) that later was referred to as Shekhinah (Feminine form of God’s spiritual presence fn.116), has become more apparent.[38]  Showing that at least the ancient Israelites and gnostic Christians believed in a form of marriage in heaven from having both a father and mother in heaven.  

             In an account of the first wedding, Rabbi Eliezer describes the wedding of Adam and Eve in the Garden of Eden under the direction of The Holy One (God), ten wedding canopies are erected and decorated with precious stones such as sardius, topaz, diamonds and jasper. The angels were playing upon timbrels and dancing with pipes (like females).[39]  Rabbi Eliezer tells us that Adam was created “in a pure locality in the place of the temple …into His palace,”[40] This idea of a wedding in heaven, like that of Adam and Eve, is mimicked as it is played out in other wedding settings. The Sacred Marriage ritual was a reenactment performed anciently with two heavenly counterparts, a god and goddess being married, coming down to us in the form of poems and hymns.[41]

 From the Acts of Thomas, the apostle is attending a wedding and sings this song.

The maiden is the daughter of light,…

And her bridesmaids are seven,…

Having their gaze and looking toward the bridegroom,…

And for ever shall they be with him in that eternal joy…

Of which the eternal ones are accounted worthy,

And they shall put on royal robes

And be arrayed in splendid raiment,

And both shall be in joy and exultation

And they shall glorify the father of all,… [42]

In one of the lines we see the phrase “which the eternal ones are accounted worthy” and then described by the apostle as given royal robes with splendid raiment and brought before the father of all. The eternal ones are individuals that, if accounted worthy, enjoy a state that will “ever be with him”.  Much like Luke described: The Sons of Eternity are married and which are accounted worthy.  Both Luke and The Acts of Thomas are in the context of a wedding, a wedding that cannot be separated from the symbol of the coming of the messiah and being in his presence.  With Luke the time is the resurrection, when Christ the groom and the Church the bride will be wed.[43] In “The Acts of Thomas” a wedding that will result in being in his presence.  Another line refers to the bride as “the daughter of light” also an expression that is used in the “Book of Jeu” that describes those who receive all the ordinances as “sons of light”.[44]

            In a new look at some of the older accounts of the prophets ascending into heaven. It is believed that what has been going on in heaven is what the earthly temple is doing in the form of ordinances and dramatizations.[45] In Ezekiel’s ascent to heaven in chapter one, Ezekiel finds himself, surrounded by some of the same scenes like the heavenly account of Adam and Eve’s wedding. Mirroring a heavenly temple [46] Ezekiel, sees, topaz v.16, sapphire in the shape of a throne v.26, and a ceiling like glittered ice v.22.  As we will see, these prophets in their ascent to heaven to visit the heavenly temple will be going to meet God, a place where the angels are not allowed to go. Acting as a high priest, these prophets will receive a glorified state like unto God. This endowment of becoming like God differs from the angels.

    In the different accounts of Enoch’s ascension into heaven,[47] we find him in 2En.22:8-10, being anointed and clothed in a glorious garment. “And I gazed at all myself, and I had become like one of the glorious ones”.[48] Described in 3En.12:5 as being endowed then becoming a Metatron[49]  (little yhwh) or lesser god, during his transformation he meets with both the male and female counterparts of God, “Shekhinah” the feminine form of God (3 En.15:1).[50]  Mirroring a temple[51] on earth he goes where even the angels are not allowed, God’s presence (1En.14:21).[52] Enoch begins acting as a high priest in this heavenly temple,[53] going where the Gospel of Philip tells us only high priest can go, the holy of holies,[54] also called the bridal-chamber into the presence of God.[55]  There is a separation in the heavenly temple where those who are worthy can go and be exalted and angels cannot.[56] Much of this was allegorized later, by what Willem Smelik described as “rabbinic reluctance to articulate the concept of mystical transformation…of the righteous as gods.”[57]

            This transformation occurs when ordinances were received and then kept, bringing about oneness with God. This was part of the everlasting covenant (Olam or Aion covenant) given to Abraham by the LORD (Gen.17:4, 19, 18:1-4). In the Midrash Rabbah, the Lord declares in a blessing to Abraham that together he and his wife will have children,[58] and according to one account Abraham has revealed to him the future of that covenant, in this world and the next.[59] This everlasting covenant is what Jesus was referring to when he said to the Sadducees,  “You do not understand the scriptures or the power of God, the God of Abraham is the God of the Living” (Matt.22:32, Mark 12:26-27). If Abraham is alive[60] so likewise are his Eternal (Aion) Covenants.[61] The references to Eternal (Aion) as it is used in connection to God, is always understood to be non-ending.[62]  It was even believed that those who die would be received into Abraham’s bosom (Luke 16:22-23). Abraham’s position as a father transcends death, shown by Lazarus being received into his bosom, as Abraham cares for his posterity even after death.  That understanding of being the children of Abraham was a vital part of what Israel wished to maintain in life or death (Matt.3:9; John 8.39-40; Gal. 3:7-9, 29). Women seem to take a role in the next life as well, shown by a Mother seen in 4 Maccabees 17, lighting the way for her martyred children back to God and Abraham.[63] 

The Gospel of Philip, emphasizing the importance of the eternal nature of families, says only progeny is eternal. Everything else fades away. 75:10-12 (NHL 145). 

 

The Zohar I:91b, talking about part of the covenant of Abraham, said:

    “R. Judah sent a question to R. Eleazar. ‘I know’, he said, ‘about marriages in heaven, but I would like to ask, from where do those souls are a second time on earth obtain their mates?’” [64]

In the  Zohar I:101 Abraham is greeted by three heavenly messengers along with The Lord[65] that give’s Abraham his Eternal Covenants. Shekhinah the feminine form of the presence of God descends and their tent becomes a holy of holies. R. Simeon said:

   “This is a reference to the Holy One…which is a feminine form of the same, to emphasize the bond of union between the male and the female, which is the secret of true faith.  Where is that bond of union complete?  The answer is, BEHOLD IN THE TENT:  there it is found, and there is the all-in-all union.”[66]

Right after the visit Abraham begins performing washings for the men and Sarah for the women.[67] This tent is described in the Talmud as the “tent of meeting” or holy of holies where Moses could hear the voice of God.[68]

            These covenants given to Abraham were to be realized by the children of Israel as they were expected to go before the Lord three times a year (Deut.16:16), with their wives.[69]  In those pilgrimages to the temple, marriage of God to Shekhinah was emphasized as well, going back to the events on Mount Sinai.[70]   In the, Pesikta Rabbati, “the Hebrew word for count is taken in its literal sense of lift up and is associated with Israel’s exaltation at Sinai, where angels gave crowns …to each of the children of Israel.” (Piska 10:6)[71]  During the brief time, before their disobedience, the men in Israel had the opportunity to become a nation of Priests (Ex. 19:6), along with seeing the face of God (assisted by two angles).[72]  Seeing the face of God was the original anticipation that later was replaced by images of a male and female deities, called Cherubim,[73] who were described in Exodus 37:7-9 as winged figurines made of gold, seated on the two ends of the “mercy seat, with their faces one to another”. The Dead Sea Scrolls describes them as “figures of godlike beings”.[74] The two Cherubim were shown to those making their pilgrimage to the temple. Later accounts describe them embracing like a husband and wife.  According to Rabbi Kattina:

“Whenever Israel came up to the Festival, the curtain would be removed for them and the Cherubim were shown to them, whose bodies intertwisted with one another, and they would be thus addressed: Look! You are beloved before God as the love between man and woman" (Yoma 54a). Babylonian Talmud (TB) [75]

In the Zohar III, referring to this experience of seeing a male and female Cherubim in the temple, “R. Isaac said: From this we learn that where there is no union of male and female, men are not worthy to behold the divine presence.” (Ahare Moth 59a) [76]

According to Rabbi Judah it was so important for the High Priest to have a wife during The Day of Atonement, in the temple, a second wife was prepared:

“Also another wife was prepared for him in case his wife should die. For it is written, and he shall make Atonement for himself and for his house. ‘His house’ that means ‘his wife’.”  (Mishnah Yoma 1:1)  Babylonian Talmud, Seder Mo`ed[77]

    Crispin Fletcher-Louis in his article on high priests, believes Enoch’s heavenly ascent was in resemblance of the high priest’s annual visit to the holy of holies on the Day of Atonement. A parallel that would suggest there would have been a wife.[78] The Zohar I:55b says nothing can be done before God without the women,[79]and the Midrash Rabbah says, “It was taught: He who has no wife dwells… without atonement.” (Gen. R.17.2) [80]

            Josephus in describing the Jewish Temple, tells of a large gate where those who are “pure came in, together with their wives…”[81]  According to R. Eliezer b. Hyrkanus, in this tradition, Solomon built two gates one for married couples and the other for mourners and those under the ban.[82] This special gate is seen in the heavenly temple in  Falasha’s, Fifth Baruch, Baruch is taken up to the different gates of heaven by the angel Raphael, who tells him of the blessed who enter a special gate, of those he says “the husband remains with his wife and the wife remains with her husband”[83]. The angle (Raphael) then said, “Blessed are those who enter though this gate.” He is also shown the throne room where those who enter that gate will go.

In the Seder Eliyahu Rabbah, that throne room is described: “in the ‘world-to-come.’  What will that life be like? The Holy One will be seated in His great academy and seated in His presence will be the righteous of the world, they, their wives, their sons, their daughters…”[84]

In the Gospel of Philip, that is part of the Nag Hammadi library, tells us the most sacred part of the temple is the Holy of Holies, also called the bridal chamber, where God is. (fn.55)

“There are 3 buildings specifically for sacrifice…one facing west called the  holy another facing south  called holy of the holy  the third facing east was called the holy of the holies  the place where only the high priest enters… the holy of holies is the bridal chamber”(69:14-25).[85]

Here it says, “the women is united to her husband in the bridal chamber. Indeed those who have united in the bridal chamber will no longer be separated” (70:19-20)fn.85.  This description of the Holy of Holies as the bridal chamber is important because it tells us that it is restricted to only High Priests[86] and that marriages performed there “will no longer be separated”. The endowment of becoming like God or a Metatron, received by Enoch when he entered the heavenly Holy of Holies made him different from the angels who are not able to enter the Holy of Holies or bridal chamber, this being another distinction made. A distinction that parallels Jesus’ account of the Sons of Eternity (Aions) differing from resurrected angels.

After the resurrection of the Savior, the apostles continued to receive instruction from the risen Christ.  In the Book of Jeu and the Pistis Sophia we have an account of some of what happened:  The apostles together with the women disciples were being instructed by the risen Savior in all the mysteries (ordinances):

“For it is necessary that you should receive the mystery…so that you may become sons of light and completed in all the mysteries (ordinances).  So that we become sons of light and that the archons[87] of the aeons which are outside the treasury of light do not restrain us and that we may be numbered within the inheritance of the kingdom of the light”.[88] 

 This is taking place with Jesus in the middle of the circle and the apostles with the women disciples surrounding him, going through all the mysteries (ordinances) together.  It is important to note that this is done with women.  The same mysteries are being done in the Pistis Sophia with the apostles and women disciples.[89]  These women disciples would have been their wives, according to Clement it was not uncommon for the apostles who were married to bring their wives with them (1Cor. 9:5),[90] to have women disciples there without the apostle’s wives would not have been done.[91] Mary who figures prominently in these accounts,[92] would suggest that even Jesus was accompanied by what the Gospel of Philip describes as his “companion”.[93] This was done to complete the image of God.

            According to Paul there is no greater mystery than marriage (Eph.5:32), which is understood as an ordinance.[94] The Gospel of Philip also describes marriage as an ordinance along with, baptism, chrism, eucharist.[95]  Of all these, it says marriage is the most important and must be done here or it can’t be done at all. “If anyone does not receive It while he is in these places he will not be able to receive it in the other place” (86:5-10)[96]. As Jesus said, there is no marriage later in the resurrection (Luke 20:35-36).  Angels are not married and marriages are not performed after the resurrection. [97]

In Gen.6:1-6 and 1Enoch ch.6-16 the story is told of the Sons of God who try and circumvent that by forfeiting their heavenly state to come to earth and marry the daughters of men. In 1En.6 they are referred to as angels rather than sons of god. It is also made clear these angels actions are unacceptable, described as defilement and fornication rather than acceptable marriage, the consequences of their actions resulting in a loss or fall from heaven. Some scholars question if these were angels at all, but rather a typological reference to fallen priests who married unworthily (Ezra ch.9-10),[98] going to the very heart of the issue, by having unworthy priests, characterized as unmarried angels and the worthy high priest as a metatron or endowed god that would be married. “Sons of Eternity/Aion” would then take on the same implications as “Sons of Light”, those who have received all the mysteries (ordinances) with both Light and Eternal/Aion being synonyms for God.[99]

            The Gospel of Philip goes on to tell us Eve was in Adam before the fall and “Christ came to repair the separation…and again unite the two” this it says happens in the bridal chamber (70:10-24).[100]

In The Homily Ascribed to Clement XII:

 “For the Lord himself being asked by one when His kingdom would come, replied, “when two shall be one and that which is without as that which is within and the male with the female neither male nor female.” Now two are one …one sole in two bodies.” (ANF Vol.7:520)

  As an ordinance, the mystery of marriage (Eph.5:32) binds[101] and seals a husband and wife as one, returning men and women to their divine nature before the fall.  Paul describes the incompleteness of men and women without this mystery (ordinance), 1Cor.11:11 “neither is the man without the woman, neither the woman without the man in the Lord.”

In the Zohar I 55b: the man is not complete without the woman before God:

 “Every figure which does not comprise male and female elements is not a true and proper figure….The male is not even called man till he is united with female.”  R. Simeon goes on to say, “God, does not place his abode in any place where male and female are not found together, nor are blessings found save in such a place,..”.[102]

 

In the Midrash Rabbah, “It was taught: He who has no wife dwells without good, without help, without joy, without blessings, and without atonement.” (Gen. R.17.2) [103]

The marriage ordinance allows men and women to reflect their true image as it was before the fall, a likeness and oneness with Heavenly Father, and “Shekhinah” his feminine counterpart to be complete. [104]   Jesus spoke of the authority given to Peter:  “whatsoever thou shalt bind on earth shall be bound in heaven” (Matt.16:19).  That “binding” was part of the everlasting covenant of Abraham, made possible through the atonement. A husband and wife become one when that oneness is joined to and reflective of the Father, Shekhinah and the Son. This oneness is describes by Jesus when he prayed to his Father that they become one just like He and his Father are one, so we may become one with them.[105] That is the symbolism of Christ’s marriage to the church as well. Those who have entered into the ordinances are the church that will receive him when he comes. They are the five wise virgins, symbolized in the parable, who are prepared for the bridegroom (Matt.25:1-6). Jesus in Luke refers to his followers as children of the bridal chamber. Luke 5:34: “And he said unto them, can ye make the children of the bride-chamber, fast while the bridegrooms is with them?”[106]

Much of the resurrection and who may be married, would be based more on lives lived and ordinances (mysteries) received and kept than anything else. As Enoch stood before the angels it says “He had no need of council, in his every word was a deed.” (1 Enoch 14:22)

In Pesikta Rabbati, R. Phinehas said; “Moses who ascended on high…took the Torah… by virtue of Israel’s merit” (Pisk 47).[107] The Torah was more than the law in was the ordinances also.

Paul, in 1Cor 15:40-43, compares the diversity in the resurrection to the stars differing in glory “so also is the resurrection of the dead” This difference can be seen in the accounts of Enoch, Moses and others who were able to go even where angels were not permitted and received an endowment that made them more than mere angels, but like unto God.[108]

  At the completion of one of these ceremonies in the “Untitled Text” Jesus says

“And I will send you powers. And I will strengthen you with spirits of power, and I will give you authority as you will. And no one will prevent you in what you wish. And you will beget for yourselves aeons and worlds and heavens, (so that) the intelligible spirits come and dwell in them. And you will become gods”.[109]  

 

 

In Morton Smith’s translation to 4QM, an unknown author in the Dead Sea Scrolls describes his seat in the congregation of the gods.

[El Elyon gave me a seat among] those perfect forever

A mighty throne in the congregation of the gods.

For I have taken my seat in the [congregation] in the heavens,

I shall be reckoned with the gods                                                

And established in the holy congregation.

I do not desire gold as would a man of flesh;

Everything precious to me is in the glory of [my God]

[The status of a holy temple,] not to be violated,

Has been attributed to me and who can compare with me in glory?[110]

 With everything precious to him was not gold but the status of the holy temple, the “holy temple not to be violated, has been attributed to me”.  Here the glorified writer tells us the importance he put on keeping the sacred mysteries and living the covenants made in the temple.[111]

Yet all this needed to be done with a female counterpart to become like God.[112] According to Patai you were constantly reminded while in the Holy of Holies of the Temple, of the eternal union of male and female by the cherubim that symbolized two heavenly beings in a marital embrace (TB.Yoma 54a).[113]  The mirror in the bridal chamber was ever present to remind them of the true image of God, male and female (Gen.1:26-27), being reflected as they stood side by side[114]in that sacred chamber, now seeing Him as he is. (1John 3:2) 

            The feminine aspects of God can only be obtained in the oneness of marriage, if man is ever to become like God.[115] The allusions to God’s female counterpart whether Wisdom, Shekhinah, or Asherah[116]  were always meant to be understood as part of the oneness of God, like the Father and the Son.[117]  So likewise, were a husband and wife meant to become as one.

According to Jewish legend the faces of the cherubim would turn their faces away from each other according to Israel’s disobedience.[118]  All this made both the Sadducees and the Pharisees very uncomfortable and had since the reformers in 2Kings.[119] They had lost all they once understood about Temple ordinances, so Jesus answering them on that occasion said:  “Ye do err, not knowing the scriptures nor the power of God” (Matt. 22:29, Mk.12:24). Jesus during his last week referring to their Temple said: “behold, your house is left unto you desolate.”[120]

Since the destruction of the Jewish temple by the Romans in 70 AD, Jews and Christians alike have looked to a time when those mysteries (ordinances) would be restored. During The Six-Day War of 1967, the Jewish State of Israel annexed Jerusalem and along with it the Temple Mount where their temple once stood. In years prior on the same mount, the Muslims erected a shrine called the “Dome of the Rock” along with the Al-Aqsa Mosque. This became the third most important site in Islam. Hence, the prospect of rebuilding a Jewish Temple on that site and the prophecies of Ezekiel (Ch.40-44) were left unfulfilled. During one of Yigael Yadin’s lectures on the The Temple Scrolls (from the Dead Sea Scrolls)[121] he was asked about the possibility of rebuilding the Temple somewhere else. He said: When it comes to building temples, the Mormons were the only ones he knew of that knew anything about building temples.[122]

 After the fourth century, the Christianity that emerged rejected the esoteric nature of temple rituals,[123] and with it the mystery of marriage. The interpretation of Jesus’ use of “Aion” a title that was used later even to describe Jesus,[124] is  now being used to differentiate those married in the resurrection, as “Sons of Aion” (Sons of Eternity), compared to those who become like the  angels.  Aion’s rich diversity both before and after the time of Jesus goes to show how important it is to consider its esoteric implications in the temple, as it went hand in hand with the mysteries taught there. Going to the very heart of the Gnostic writings, we find its theme interwoven like tapestry,[125] veiling its significance to all but its recipients, with the true gnosis (knowledge) acquired only in its ritual initiation. In the Book of Hebrews 9:12,15, for example, Aion is defined as the blessing coming out of the “Holy Place”. This pattern of Aion’s association with the very room in the temple that is also called the “Bridal Chamber” may not be any different than its association with the name of God or the promise of Eternal Life, both being understood with the celestial, now being used to define those worthy of its blessings as “Sons of Aion”. It is not surprising then that so many translators today have chosen to leave Aion in the Greek and not hazard a guess to its veiled uses in the Nag Hammadi Library and Anti Gnostic wittings of Irenaeus and others. Jesus’ position on the sacredness of marriage was well established,[126] when he was surrounded on that occasion being asked by the non-believing Sadducees who the woman would be married to in the resurrection. Is it any wonder then, given Christ’s audience on that occasion, and his fondness for parables, that the term he chose (Aion) was meant to be just that, a mystery.

 

 

---

[1]  Notable exceptions, Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary: pp.328-329; John J. Kilgallen, A Brief Commentary on the Gospel of Luke, p.195; Joseph Smith Jr., The Doctrine and Covenants, Sections 131:1-4, 132:19 (Hereafter D&C), in Ludlow, ed., Encyclopedia of Mormonism Vol. 5 (Macmillan, 1992) pp.428-429

 

[2] Matt.22: 23-33, Mark 12:18-27. Although John does not give an account in his gospel, in the Discourse on Abbaton, fol.26a: The resurrected Savior while visiting John does reiterates, no marriage in the resurrection.  Discourse on Abbaton, by Archbishop of Alexandria, in A.E. Wallis Budge, Coptic Texts, Vol. IV, Coptic Martyrdoms Ect. In the Dialect of Upper Egypt, (AMS reprint 1914) p.492

 

[3] Matt.22:23, Mark 12:18, Acts 23:8; Josephus, Antiquities of the Jews (AJ.), 18.1.4, in William Whiston, trans., Josephus Complete Works, (Kregel Publications), p.377; Sadducees accept only the Torah (First five Books of Moses) AJ.,13.10.6, (p.281), rejecting the resurrection that is not made clear until later. Dan 12:2-3; 2Macc. 7:9, 11, 14, 23; Alluding to: 1Sam.2:6; Job 19:26; Isa. 26:19; Ezek. 37:12

 

[4] In the Book of Tobit a similar story is told, Tobit 3:8 (6:10-8:9):  a woman marries seven husbands that die before consummating the marriage.  Then “Bashert”, the man she was destined to marry, becomes her husband and lives to consummate the marriage; Tobit 6:17: “she was destined for you before the world was made”; Babylonian Talmud (Hereafter TB.) Sotah 2a:“Forty days before the creation of a child, God issues forth and proclaims, The daughter of A is for B”; TB Katan 18b: “a woman is [destined to] a man by God.”; A position the Sadducees would have rejected. (Antiquities of the Jews 13.5.9) p.274;  John Tvedtnes,  FARMS Review of Books Vol. 9, No.1 (1997)  p.41; Geoffrey Miller, “A Match Made in Heaven? God’s Role in Marriage according to the Book of Tobit”, Rivista Biblica, LVII (2009) www.academia.edu/1460532, pp.139,148; Peter Bolt, “What were the Sadducees Reading? An Enquiry into the Literary Background of Mark 12:18-23”, Tyndale Bulletin Articles 45.2 (Nov.1994) pp. 373-394; Gen.24:48-51; Judges 14:1-4; Proverbs 19:14

 

[5] On levirate marriage (Yibbum),Gen. 38:8, Deut. 25:5-6, Mishneh Torah Yibbum 1:1-3 in contrast, Halizah: Deut. 25:7-10 Lev.18:13,16, 20:21; Dvora E. Weisberg, “The Widow of Our Discontent: Levirate Marriage in the Bible and Ancient Israel”,  Journal for the Study of the Old Testament,28.4 (2004)  pp.407-416; Weisberg, Levirate Marriage and the Family in Ancient Judaism, Brandeis Univ. Press.

 

[6] Babylonian Talmud (Hereafter TB.), Yebamoth (Sisters-in-law)

 

[7] Strack and Billerbeck, Kommentar zum Neuen Testament aus Talmud Midrasch, (Munchen 1922), Das Evangelium Nach Matthaus, Vol.1:888-889

 

[8]  Eusebius, Ecclesiastical History, Book 7, ch.24, (Baker Book House) p. 295; For Dionysius see, Roberts and Donaldson, eds., Ante-Nicene Fathers, Vol.6, pp.81-82 (Hereafter ANF)

 

[9] Justin Martyr, On the Resurrection, Ch. III, in ANF 1:295; Midrash Psalms 146, in William G. Braude, trans., The Midrash Psalms, Yale Judaica Series XIII, Vol.2:366; Rabbi Nissan Dovid Dubov, To Live and Live Again, (Sichos In English 1995), pp. 111-112 (fn.373-5), 25-32, 83-86; Raphael Patai, The Messiah Texts, (Wayne 1988) pp.197-210; Avraham Piatvoski, ed., Piskei Teshuvah  sec.124, (Moznaim/Vagshal)  pp.60-61; Saadia Gaon, The Book of Beliefs and Opinions,(Yale Judaica Series Vol. I ) pp.280-282; Taylor Petrey, Resurrecting Parts: Early Christians on Desire, Reproduction, and Sexual Difference (Routledge 2016)

 

[10] TB Berakoth 17a; Rambam (Maimonides), Hilchos Teshuvah 8:2; also Essay on Resurrection, in Abraham Halkin, trans., Epistles of Maimonides Crisis and Leadership (1993) pp.219-220

 

[11] TB Sanhedrin 92b; Seder Eliyahu Rabbah ch.4:19: Describes the “world-to-come” with family in God’s presence. In Braude and Kapstein, trans., Tanna Debe Eliyyahu: The Lore of the School of Elijah, (The Jewish Publication Society of America, 1981) p.81;  Ketav Tamim, Otsar Nehmad ed., 91:  Moshe Taku says, “And [after the resurrection] the righteous will take wives in accordance with their deeds,…”  trans., David I. Shyovitz, in his Doctoral Dissertation in History, “He Has Created a Remembrance of His Wonders”: Nature and Embodiment in the Thought of the Hasidei Ashkenaz,” (University of Pennsylvania, 2011) p.317, fn.180; Midrash Alpha-Betot, Batei Midrashot, II, ed. S.A.Wertheimer: “Each righteous person will draw near his wife in the world to come…” cited in, David Nirenberg, “Posthumous Love in Judaism”, in Bernard Jussen, Ramie Targoff, ed., Love after Death: Concepts of Posthumous Love in Medieval and Early Modern Europe (De Gruyter 2015) p.60: https://www.academia.edu/10305251/Posthumous_Love_in_Judaism

 

[12] Origen, in Roberts and Donaldson, eds.,  ANF, Vol.4, p. 297

 

[13] Matt.22:29, Mk.12:24

 

[14]  Ben Witherington, “The Gospel of Mark: A Socio-Rhetorical Commentary” pp.328-329, Women in the Ministry of Jesus pp.32-34; John J. Kilgallen, A Brief Commentary on the Gospel of Luke, p.195; John J. Kilgallen, “32^nd Sunday: Sadducees and the Resurrection from the Dead”, America: The National Catholic Review, Nov.13, 2007 (Institute of Pastoral Studies LOYOLA  University Chicago)  http://americamagazine.org/node/123628: “Though Jesus does not say whose wife the widow will be in the next life, it is reasonable to assume she will be the wife of the first husband, whose life was ended here, but will continue forever (with her) in the resurrected life.”

 

[15] James A. Montgomery: “The Highest, Heaven, Aeon, Times, Etc., in Semitic Religion”: The Harvard Theological Review, Vol. 31, No.2 (Apr.1938), pp.146-147, (Hereafter HTR.)

 

[16] Ilaria Ramelli and David Konstan, Terms for Eternity, Gorgias Press, (2007) p.59

 

[17]  In Biblical Hebrew ‘olam means “eternity”(Ex.3:15), but in Rabbinic Hebrew in takes on the meaning of “world".

 

[18] Kittle, Theological Dictionary of the New Testament, Vol. 1, p.198, (Hereafter TDNT.)

 

[19] Howard Marshall, The Gospel of Luke, International Greek Testament Commentary (NIGTC) p.741: Although Marshal does not concede there is marriage in heaven, largely to the implication of a sexual relationship. He does suggest there would be a transcendent relationship for those worthy; From the thirteenth century Tosafist, Rabbi Moshe Taku: “And [after the resurrection] the righteous will take wives in accordance with their deeds,…of equivalent righteousness”  Sefer Ketav Tamim, trans., by David I. Shyovitz, in his Doctoral Dissertation in History, “He Has Created a Remembrance of His Wonders’: Nature and Embodiment in the Thought of the Hasidei Ashkenaz,” (University of Pennsylvania, 2011) p.317, fn.180; TB Sotah 2a: “They only pair a women with a man according to his deeds”; Smith, Doctrine and Covenants 132:39

 

[20] Joseph Trigg, “The Angel of Great Council”, The Journal of Theological Studies, Vol.42:1 (April 1991) pp.41-42; Margaret Barker, The Great Angel: A Study of Israel’s Second God,(W/JKP) pp.71-94

 

[21]Emanuel Tov, Textual Criticism of the Hebrew Bible, p.269; Ronald Hendel, “When the Sons of God Cavorted with the Daughters of Men”, in Hershel Shanks, ed., Understanding the Dead Sea Scrolls, pp. 169-172; Peter Hayman, “Monotheism—A Misused Word in Jewish Studies?”, Journal of Jewish Studies XLII, No,1 (Spring 1991) pp.6-8

 

[22] Roberts and Donaldson, eds.,  Ante-Nicene Fathers, Vol.4, p. 297 (Hereafter, ANF)

 

[23] James A. Montgomery: “The Highest, Heaven, Aeon, Times, Etc., in Semitic Religion”, HTR., Vol.31, No.2 (April,1938), pp.146-147

 

[24] Harnack, “What is Christianity”, pp.191-192, 201; Jean Danielou, trans. John Baker, “The Theology of Jewish Christianity” pp.2-3, 315; H.C. Snape, “The Composition of the Lukan Writings: A Re-Assessment”, HTR, Vol.53, No.1 (Jan., 1960) p. 32 “…the New Testament text cannot be traced without taking into account the philological mind and method as a ‘Greek contribution to the Christian tradition’ coming from Alexandria…as copies were distributed among other churches, glosses, expansions and small alterations crept in to suit popular requirements resulting in the wild and popular text of the second century.”; John P. Meier, “The Debate on the Resurrection of the Dead: An Incident from the Ministry of the Historical Jesus?”, Journal for the Study of the New Testament, 77(2000) p.3: Believing these verses (Luke 20: 34-39) to have originated in Mark, Meier begins the subject by pointing out that some scholars believe that periscope to be Christian invention.

 

[25]  Kittle, TDNT Vol.1: 203-204: “the equation αἰών  and κόσμος  also found in the Hellenistic mysteries is to be explained in the New Testament  by Jewish linguistic usage.”

 

[26]  J.G. Van Der Watt “The Use of αἰώνιος in the Concept ζωὴ αἰώνιος in John's Gospel”, Novum Testamentum. Vol. 31:3 (1989) pp.219-228

 

[27] R.McL.Wilson, The Gospel of Philip, (London A.R. Mowbray & Co.) p.164: Shows a contrast between aeon and world, with marriages in this world compared to the union of man and woman in the aeons.

 

[28] Hans Jones: The Gnostic Religion, 2^nd edition, Beacon Press, p.53;   April D. DeConick, “The Great Mystery of Marriage”, Vigiliae Christianae, Vol.57 No.3 (Aug. 2003) pp.316-320 (Here after VC); also, DeConick shows Jesus as an aeon, from the Tripartite Tractate in, “Heavenly Temple Traditions and Valentinian Worship”, in Newman, Davila and Lewis, eds., The Jewish Roots of Christological Monotheism, pp. 332-334; George W. MacRae, “The Jewish Background of the Gnostic Sophia Myth”, Novum Testamentum. Vol.12, fasc.2 (Apr.1970) p.88.

 

[29] R. Rubinkiewicz translation, in James H. Charlesworth, “The Old Testament Pseudepigrapha Vol. 1, pp.694-695 (Hereafter OTP.);   God the Father who is called the eternal light in   Pedagogue   1.6.32.1 “we run toward the eternal light, we sons, toward the father.” As quoted from, Ilaria Ramelli and David Konstan, Terms for Eternity, p.109

 

[30] Roberts and Donaldson, eds., Ante-Nicene Fathers, Vol.3, p.506 (Hereafter ANF); For translation of “Forefather” See, Gilles Quispel: “Hermes Trismegistus and the Origins of Gnosticism”, Vigiliae Christianae, Vol. 46 No.1 (1992) p.14   (ref. VC); E. Theodore Mullens, Jr.  Shows how Olam has been used as a title for God, in  The Assembly of the Gods, The Divine Council in Canaanite and Early Hebrew Literature , Scholar Press p.28; Frank Cross, Canaanite Myth and Hebrew Epic, Harvard Press  pp.17-20

 

[31] Irenaeus, Against Heresies 1.21.3 in Roberts and Donaldson, eds., ANF 1:346; Gaye Strathearn, “The Valentinian Bridal Chamber in the Gospel of Philip” Studies in the Bible and Antiquity, Vol.1:1 (Maxwell Institute, 2009) p.84

 

[32] Gilles Quispel, “The Original Doctrine of Valentinus the Gnostic”, Vigiliae Christianae 50, No.4 (1996) p.334; Henry Chadwick, trans., Clement of Alexandria, Stromata, 3.1.1 , The Library of Christian Classics, Vol. 2:40, 53, (Westminster Press); DeConick, “Great Mystery of Marriage”, Vigiliae Christianae, Vol. 57, No. 3 (Aug., 2003), pp. 316-320: “Through the Ptolemaic exegesis of John 1:1-18, Irenaeus tells us that the Valentinians find support for the procreative nature of the aeons: the first-begotten is the aeon whom John has called both "the only-begotten Son and God, in whom the Father, after a seminal manner, brought forth all things" (Iren., Adv. Haer.I.8.5). Furthermore, "'what was made in him,' says John, 'is life.' Here again he indicated conjunction; for all things, he said, were made by him, but in him was life" (Iren., Adv. Haer. I.8.5). (VC 57:3 p.317)  

 

[33]Irenaeus, Against Heresies 1.21.3 in Roberts and Donaldson, eds., ANF 1:346; John Turner,  “Ritual in Gnosticism”, under Valentinian Mystery of the Bridal Chamber, SBL 1994 Book of Seminar Papers p.162;  Eugene Seaich, A Great Mystery the Secret of the Jerusalem Temple, Gorgias Press, pp.128, 285; Wayne A Meeks: The Image of the Androgyne. History of Religions, vol. 13, No. 3 (Feb. 1974) pp.191-194; Gershom G. Scholem, in “Major Trends in Jewish Mysticism” Shows Gnostic Jews view on marriage,  “Every true marriage is a symbolical realization of the union of God and the Shekhinah.” p.235; Jorunn Jacobsen Buckley, “A Cult-Mystery in The Gospel of Philip” Journal of Biblical Literature (Hereafter JBL), Vol. 99, No.4,(Dec.,1980),  p. 572

 

[34] Alfred C. Rush, “Death as a Spiritual Marriage: Individual and Ecclesial Eschatology”, Vigiliae Christianae (Hereafter VC), Vol. 26, No. 2, (Jun., 1972); Kari Syreeni, “From Bridegroom’s Time to the Wedding of the Lamb Nuptial Imagery in the Canonical Gospels and the Book of Revelation.” in Nissinen and Uro, eds., Sacred Marriages.; Rev.12:6-9, 19:7-8, Isa.62:5

 

[35] R.McL.Wilson, The Gospel of Philip, (London A.R. Mowbray & Co.) p.96, 136; John D. Turner, “Ritual in Gnosticism”, under Valentinian Mystery of the Bridal Chamber, SBL 1994 Book of Seminar Papers p.162;  Robert M. Grant, “The Mystery of Marriage in the Gospel of Philip” Vigiliae Christianae, Vol. 15, No. 3 (Sep., 1961), p.136; April DeConick, “The Great Mystery of Marriage. Sex and Conception in Ancient Valentinian Tradition”, Vigiliae Christianae, Vol.57 No.3 (Aug. 2003), pp. 316-317, 333

[36] Wesley W. Isenberg,  trans of the Gospel of Philip 76:4-10, in J. M. Robinson, ed., The Nag Hammadi Library, San Francisco, (Harper and Row), p.145  (Here after NHL.)

 

[37] Irenaeus, Against Heresies, 1. 21. 3, in Roberts and Donaldson, ANF 1:346, “for some of them…perform a sort of mystic rite with those who are being initiated, and affirm that it is a spiritual marriage which is celebrated by them, after the likeness of the conjunctions above.”

 

[38] Mark S. Smith, The Early History of God, (Harper & Row,1987)  pp. 88-89;  John Day, Yahweh and the Gods and Goddesses of Canaan, JSOTS 265 (Sheffield Academic Press) pp.59-60; David Noel Freedman: “Yahweh of Samaria and His Asherah”, The Biblical Archaeologist, Vol. 50, No. 4 (Dec., 1987), pp. 241-249 Published by: The American Schools of Oriental Research Stable URL;  William G. Dever, Did God Have a Wife, (Eerdmans 2005);  Elaine Pagels, The Gnostic Gospels, ch.3; also “What Became of God the Mother”, Signs Vol. 2 no.2; Raphael Patai, The Hebrew Goddess, 3^rd  edition, p.98 ; Lowell K. Handy, Among the Host of Heaven, (Eisenbrauns, 1994) pp.72-77; Roberts and Donaldson,  Ante-Nicene Fathers (ANF), Vol.5: 48:  “From thee father and through thee mother, two names immortal,  progenitors of Aeons.” Hippolytus, Refutation of all Heresies , Book 5, ch.1

 

[39] Gerald Friedlander, trans., Pirke De Rabbi Eliezer, Hermon Press, p.88; Louis Ginzberg, Legends of the Jews, Vol.1: 68; Gen.R 18:1, in Rabbi Dr. H. Freedman B.A. Ph. D and Maurice Simon MA, trans., Midrash Rabbah, Vol. 1 pp.140-141, Soncino Press in 10 vols.; Howard Schwartz, Tree of Souls, the Mythology of Judaism, (Oxford Univ. Press, 2004)  pp.143-144; Canopies being held up by four pillars is the way Margaret Barker describes the Holy of Holies in the later Temple, Margaret Barker: The Great High Priest, p.207; David Halperin, “Origen, Ezekiel’s Merkabah, and the Ascension of Moses”, American Society of Church History, Vol. 50 no.1 (Sept.,1981), Cambridge University Press. p. 274: From the Palestinian Talmud, Hagigah 2:1 (77a) Where R. Eleazar b. Arakh, while expounding the merkabah sees angels “leaping before them, like a wedding-party rejoicing before a bridegroom.” [III:2 E]; David Halperin. Merkhabah  in Rabbinic Literature, American Oriantal Series, vol.62, p.130 (fn.106):At Sinai Angeles descend like a wedding party.

 

[40] Gerald Friedlander, trans.,  Pirke De Rabbi Eliezer, p. 84; Zohar I, Haye Sarah, 130b, in Harry Sperling, Maurice Simon, trans., Zohar Vol. 2: 20, in 5 Vols., 2^nd edition, (Soncino Press 1984).

 

[41] Samuel Kramer, The Sacred Marriage Rite (Indiana University 1969); Pirjo Lapinkini, “The Sumerian Sacred Marriage and Its Aftermath in Later Sources” In Nissinen and Uro, ed., Sacred Marriages, (Eisenbrauns, 2008)

 

[42]  Acts of Thomas pp. 109-111, in Hennecke-Schneemelcher, New Testament Apocrypha, Vol. 2 pp. 445-446

[43] Kari Syreeni,“From Bridegroom’s Time to the Wedding of the Lamb Nuptial Imagery in the Canonical Gospels and the Book of Revelation.” In Nissinen and Uro, ed., Sacred Marriages,  (Eisenbrauns, 2008) pp.343-369; Rev.12:6-9, 19:7-8, Isa.62:5;Irenaeus,Against Heresies I.13.3

 

[44] 2 Jeu 51, 126. in Carl Schmidt, ed., The Books of Jeu and Untitled Text in the Bruce Codex, tr. Violet MacDermot (Leiden: Brill 1978), p.181:  “For it is necessary that you should receive the mystery (ordinances)…so that you may become sons of light and completed in all the mysteries”; Pistis Sophia III,ch.133, p.346 – 350, in Schmidt, trans., pp.693-701, (Meads trans., p.289)   The same mysteries (ordinances) are being done with the women disciples in the Pistis Sophia, IV ch.136, p. 353, 359, in Carl Schmidt, ed., Pistis Sophia, tr. Violet MacDermot (Leiden: Brill 1978) pp. 707, 719.  (In Mead’s, trans., pp. 295-300); In the Gospel of Philip, Marriage is specifically described as an ordinance. In: J.M.Robinson, ed.,Nag Hammadi Library, (Harper and Row 1977), p.140 (Hereafter NHL) ; also in  R.McL.Wilson trans., The Gospel of Philip, p.43; References to Christ’s followers as sons of light:  John 12:36, Eph. 5:8, 1Thess. 5:5

 

[45] Rachel Elior, “From Earthly Temple to Heavenly Shrine”, Jewish Studies Quarterly 4, (1997) pp. 217-267, Elior “The Three Temples”, (Littman, 2004) ; Martha Himmelfarb: “Ascent to Heaven”, (Oxford Univ. Press, 1993);  April DeConick,  “Heavenly Temple, Tradition and Valentinian Worship”, in Newman, Davila, and Lewis, eds., The Jewish Roots of Christological Monotheism, (Brill 1999), pp.308-341; C R A Morray-Jones; “Paradise Revisited”  part 1 HTR. 86/2 (1993) pp.203-205; Part 2, HTR 86/3, p.268; Avigdor Victor Aptowitzer, “The Celestial Temple as Viewed in the Aggadah”, in Joseph Dan, ed., Binah Vol.2, Studies in Jewish Thought, pp. 1-10;  George W.E. Nickelsburg, “Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee”, JBL. Vol.100, No.4 (Dec.1981) pp. 581-582; Raphael Patai ,Temple and Man, (KTAV, 1967),  pp.130-131; Heb. 8:1-5; Rev.7:15; 14:17; 16:17; Ex. 25:8-9, 40; 26:30; 27:8; Num. 8:4; Jer.17:12

 

[46] Rachel Elior: From Earthly Temple to Heavenly Shrine, Jewish Studies Quarterly 4 (1997) JSQ., pp. 221, 227:   https://www.academia.edu/4828756

 

[47] All the accounts of first, second and third Enoch unless otherwise indicated are from, James H. Charlesworth, The Old Testament Pseudepigrapha Vol. 1  pp.3-317(Hereafter OTP.);  Enoch’s works have influence the New Test. Along with the Zohar and Books of Jeu. see Charles, Book of Enoch, xii-xiii, lxx-lxxix xcv-cii Pistis Sophia II ch.100. p. 247 (p.495)

 

[48]  Andersen, trans., 2 Enoch, in Charlesworth, OTP Vol. 1 p.139

 

[49] Alexander, trans., 3 Enoch, in Charlesworth, OTP Vol. 1 p.265; Peter Schafer, trans. Aubrey Pomerance, Hidden and the Manifest of God, p.29 (fn.70);  Synopse zurHekalot-Literatur, Synopse §279  (Tubingen, 1981); Andrei A. Orlov, The Enoch-Metatron Tradition, Mohr Siebeck, pp.136-147;  Gedaliahu G. Stroumsa,  “Form(s) of God: Some Notes on Metatron and Christ: For Shlomo Pines”, The Harvard Theological Review, Vol. 76, No. 3 (Jul., 1983), pp. 278-279; Alan Segal, Two Powers in Heaven, (Brill, 2002) p.65; Rebecca Lesses, “Speaking with angels: Jewish and Greco-Egyptian Revelatory Adjurations”, The Harvard Theological Review. Vol. 89, No. 1 (Jan., 1996), p. 47; Hugo Odeberg, 3 Enoch or The Hebrew Book of Enoch (Cambridge Univ. Press) p.82

 

[50] 3 Enoch 15:1, in Charlesworth, OTP 1:267

 

[51] Martha Himmelfarb, Ascent to Heaven, (New York, Oxford Univ. Press 1993)  p.14

 

[52] Charlesworth, OTP 1:21; Moses also, in his ascent to heaven goes where angels are not allowed: William Braude, trans., Pesikta Rabbati, Yale Judaica Series XVIII Vol. 1, pp. 406-407

 

[53]Andrei A. Orlov, The Enoch-Metatron Tradition, (Mohr Siebeck), pp.70-76; Martha Himmelfarb, Ascent to Heaven, pp.20-25, 40; Rachel Elior,  David Louvish trans., The Three Temples, (Littman Library, 2004) p. 250; Rachel Elior: “From Earthly Temple to Heavenly Shrine”, Jewish Studies Quarterly , Vol.4 (1997), pp. 226-229; Charlesworth, OTP 1:303; On the role of the High Priest as a mediator see: Crispin H. T. Fletcher-Louis, “The High Priest as Divine Mediator in the Hebrew Bible: Dan 7:13 as a Test Case”, SBL. 1997, Seminar Papers, pp. 161-193; David Halperin, The Faces of the Chariot, (Mohr Siebeck), p.82;  D. Boyarin, “Beyond Judaisms”,  Journal for the Study of Judaism  41:3 (2010) p.329

 

[54] Wesley W. Isenberg, transl. of the Gospel of Philip, in The Nag Hammadi Library, ed. J. M. Robinson, San Francisco: Harper and Row, p. 142 (Here after NHL.) “the holy of the holies  the place where only the high priest enters”.

 

[55] George W. MacRae, “The Temple as a House of Revelation in the Nag Hammadi Text”, in Truman Madsen, ed.,  The Temple in Antiquity, (1984) p.185; April DeConick: “The True Mysteries”, VC. Vol.55 No.3 (Aug. 2001) p.231; For ref. to a mirrored bridal chamber,( Gospel of Philip 65:10-12) NHL, p.139

 

[56] Charlesworth, OTP 1:21 (1En 14:21); William G. Braude, trans., Pesikta Rabbati, Yale Judaica Series XVIII, Vol.1:407 (Piska 20:4) ; David Halperin, The Faces of the Chariot, Mohr Siebeck, p.82

 

[57] Willem F. Smelik, “On Mystical Transformation”, Journal for the Study of Judaism, JSJ, 26:2  (1995) pp.123, 126 https://www.academia.edu/165505/ ; Morray-Jones, “Transformational Mysticism” Journal of Jewish Studies, Vol.43 No.1 (1992) pp.9-10; Crispin Fletcher-Louis, “Some Reflections on Angelomorphic Humanity Texts among the Dead Sea Scrolls”, Dead Sea Discoveries, Vol.7, No.3 Angels and Demons (2000), p.307

 

[58] Freedman and Simon, eds., Midrash Rabbah Vol.1 p. 367: (Gen.R. Lech Lecha 44.10)

 

[59] Freedman and Simon, eds., Midrash Rabbah Vol.1:376: Gen.R,( Lech Lecha 44.22) In that day the Lord made a Covenant with Abram. “R Judan said: R Johanan b. Zakkai and R. Akiba disagree. One maintained: This world he revealed to him, but not the next. The other maintains that he revealed to him both this world and the next.”; Kaplan, trans., Bahir 8, p.4:God added “Heh” to Abraham’s name so all of man’s body parts should be worthy of life in the World to Come.; Smith, Doctrine and Covenants, Section 132:30

 

[60] Witherington; The Gospel of Mark, p.329;  Kilgallen, Commentary Luke, p.195: Howard Schwartz, Tree of Souls, the Mythology of Judaism, p.348; Smith, Doctrine and Covenants, Section 132: 29

 

[61] Larry W. Hurtado, New International Biblical Commentary, Mark, vol.2, Hendrickson Pub. pp.195-196. Although Hurtado believes the covenant itself transcends death, the marital relationship would not; I. Howard Marshall, New International Greek Testament Commentary, p.741.Marshall describes a possible new elevated state, “marriage relationship is transcended in a new level of personal relationships,”; Robinson, Nag Hammadi Library, Gospel of Philip, p.145 (76:4-10): aeon marriage in the next world is different but called by the same name.

 

[62] Ilaria Ramelli and David Konstan, Terms for Eternity, p.58;  At fragments on the Psalms fr.200, a messianic psalm, Apollinaris comments, a propos the words, ‘you are priest forever in accord with the order of Melchisedek’ (Psalm 109:4): ‘An eternal priest is one who lives eternally’”, as quoted in, Terms for Eternity p. 228;  Ps.110:4;  Heb.7:17

 

[63] Charlesworth, OTP. Vol. 2: 562; R.H. Charles Apocryphya and Pseudepigrapha of the Old Testament, Vol. 2: 683. For the reference to the sons see, 2 Macc.7:9

 

[64] Sperling and Simon, trans., Zohar Vol. 1:299-301 ( Zohar I,  Lech Lecha 91b)

 

[65] Sperling and Simon, trans., Zohar Vol. 1:326 (Zohar I  Vayera 101a) : “R.Simeon said: assuredly he saw them in their angelic forms, since it is written, AND HE SAID, ADONAI   (my Lord) , which shows that Shekhinah had come with them”; Pirke De Rabbi Eliezer, p. 205; Louis Ginzberg, Legends of the Bible, (Jewish Publication Society), pp. 110-111

 

[66] Sperling and Simon, trans., Zohar Vol. 1:326-327 (Zohar I  Vayera 101b); Zohar Vol.5:58-59 (Zohar III 66a); Freedman and Simon, eds., Midrash Rabbah vol. 9:175 (Song of Songs R. 3.11.12) Moshe Weinfeld , Feminine Features in the Imagery of God in Israel: The Sacred Marriage and the Sacred Tree, Vetus Testamentum, Vol. 46 Fasc. 4 (Oct. 1996), p.518

 

[67] Sperling and Simon, trans.,  Zohar Vol. 1:328:  (Zohar I  Vayera 102b)

 

[68] TB Yoma4b (fn.24) The tent is the holy of holies (tent of meeting) where Moses could hear the voice of God.; Howard Schwartz, Tree of Souls, the Mythology of Judaism, p.42; Louis Ginzberg, Legends of the Jews, Vol.5:191: Tent and house can also be used as a metaphor for wife.; Exodus 29:42

[69] Raphael Patai: The Hebrew Goddess, 3rd  edition, p. 85; Temple and Man, p.27;  Julian Morgenstern, “The Channukah Festival and the Calender” Hebrew Union College Annual.XX,(1947) p.45.; Louis Ginzberg, Legends of the Bible, p.382 (Ex.23:14-17, 34:23-24, Isa.1:11-13  Deut.31:12); for wives going to the temple see footnotes 81 and 82 in this paper.

 

[70]  Rachel Elior, trans by David Louvish, The Three Temples, Littman, (2004)  pp. 157-159; S.H.  Hooke, believes it was later spiritualized by Judaism into the marriage of Israel to God. “Myth and Ritual”, Oxford University Press, London, p.85; “The Origins of Early Semitic Ritual”, p.54; Moshe Weinfeld , Feminine Features in the Imagery of God in Israel: The Sacred Marriage and the Sacred Tree, Vetus Testamentum, Vol. 46 Fasc. 4 (Oct. 1996), pp.517-521 Raphael Patai, Temple and Man, pp. 89, 88-95; Louis Ginzberg, Legends of the Bible, p.382

 

[71]William G. Braude, trans., Pesikta Rabbati, Yale Judaica Series XVIII, Vol.1 pp. 166-167, 411; Babylonian Talmud (TB) Shabbath 88a; Sperling and Simon, Zohar Vol. 1:165-166,( Zohar I Bereshith 52b); Avrohom Davis, trans., Midrash Tanchuma, Shemos II, (Eastern Book Press) pp.182-183; Friedlander, Pirke De Rabbi Eliezer,367-368; Crispin Fletcher-Louis, 4Q374: A Discourse on the Sinai Tradition: The Deification of Moses and Early Christology, Dead Sea Discoveries, Vol. 3 No.3 (Dec.1996) p.240 ; Louis Ginzberg, Legends of the Jews, vol.3: 92-93; Joseph P. Schulz, “Angelic Opposition to the Ascension of Moses and the Revelation of the Law”, The Jewish Quarterly Review, New Series, Vol.61 No.4 (Apr.1971) pp.283-284; Van Wagoner, The Complete Discourses of Brigham Young vol.4 p.2497; John Meyendorff, Marriage An Orthodox Perspective, p.129: Crownings were performed in some orthodox marriages.

[72] Helmer Ringgren, trans. David Green, Israelite Religion, p.163;  Pesikta Rabbati, (Piska 20), Referring to the children of Israel: “One angel put his hand upon his heart…and one lifted up his neck so that he could look at the Holy One …face to face.” In William G. Braude, trans., Pesikta Rabbati, Vol.1 p. 411; Erwin Goodenough, By Light, Light: The Mystic Gospel of Hellenistic Judaism, Yale University Press 1935, pp.95-96; Margaret Barker, Temple Mysticism: An Introduction, p.55; Emanuel Tov, Textual Criticism of the Hebrew Bible, p.274; Biblical changes were made to the expression: see the face of the LORD, with the verb ‘see’ in the qal form, to the niphal, a passive form with a new rendering: appear before the LORD.

[73] Exodus 25:20-22; Num.7:89: Moses hears the voice of the LORD from between the two cherubim. (Cherubim is the plural of cherub)

[74] In 4Q405, frg. 19, 2-7 the cherubim are called “figures of godlike beings” as quoted in, Rachel Elior, The Three Temples, p.67,fn.36 see also Moshe Idel: “Kabbalah New Perspective” p. 134 describing them as one having a “great face” and  “little face”; Julian Morgenstern, “The Ark, the Ephod, and the Tent of Meeting”, Hebrew Union College Annual, XVII  (1942-43) pp.246-247 (fn.159); Exodus 25:20-22; Num.7:89

[75] I. Epstein, ed., The Babylonian Talmud (TB) Seder Mo’ed, in 4 vol. trans, Rabbi Leo Jung, vol.3:255, in 18 vol. Soncino; Louis Ginzberg, Legends of the Jews, Vol.3: 159; Raphael Patai: The Hebrew Goddess, 3^rd  edition, pp. 84, 308 fn.57 also, 67-68, 84-85, Man and Temple, p. 93;  April DeConick, “True Mysteries”, VC., 55, No.3 pp. 254; E. Wolfson, Through a Speculum that Shines, p.101; Zohar Vol. 5:41, (Zohar III Ahare Moth 59a) ; Rachel Elior, The Three Temples, pp.67 (66-69); 1Kgs.7:36; Exodus 25:20-22; Num.7:89

 

[76] Sperling and Simon, trans., Zohar Vol. 5:41, (Zohar III Ahare Moth 59a-b) “R.Jose said: equity…indicates that the Cherubim were male and female.”; Moshe Idel, “Sexual Metapors and Praxis in the Kabbalah”, in The Jewish Family Metaphor and Memory, Edited by David Kraemer, p 204 fn.37; Andrei Orlov, “The Likeness of Heaven: The Kavod of Azazel in the Apocalypse of Abraham”, in Daphna Arbe and Andrei Orlov, eds., With Letters of Light: Studies in the Dead Sea Scrolls, Early Jewish Apocalypticism, Magic, and Mysticism in Honor of Rachel Elior,  pp.249-250 fn.69; Jean-Yves Leloup, The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union, (Inner Tradition 2004) pp.29-30

 

[77] Rabbi Leo Jung, trans. TB, Mo’ed Yoma 2a, Vol. 3:1, Soncino Talmud.

 

[78] Fletcher-Louis, “The High Priest as Divine Mediator in the Hebrew Bible: Dan 7:13 as a Test Case”, SBL Seminar Papers 1997, p.180: “it is highly significant that Enoch’s heavenly ascent looks most like the high priest’s annual visit to the holy of holies on the Day of Atonement.” This observation is predicated on the similarities of the fallen angels (1En.9:6, 10:4) and the Day of Atonement ritual (Lev 16:8, 10, 26);   Fletcher makes no mention of a wife in his observations, but given the statement in the Talmud there would need to be a wife for it to be fulfilled “his house that means his wife.”; David Halperin, The Faces of the Chariot, (Mohr Siebeck), p.82(fn.17); Sperling and Simon, Zohar Vol. 3:380 (Zohar II 133b), 5:58-59 (Zohar III 66a)

 

[79]Sperling and Simon,  Zohar Vol.1: 177,( Zohar I, Bereshith 55b)

 

[80]Freedman and Simon, Midrash Rabbah Vol.1:132:

 

[81] Antiquities of the Jews 15.11.5,  “Now this inner inclosure  had on its southern and northern quarters three gates equally distant from one another but on the east quarter towards the sun-rising there was one large gate through which such as were pure came in, together with their wives…”  . William Whiston, trans., Josephus Complete Works, (Kregel Publications), p.336

 

[82] Julian Morgenstern, “The Gates of the Righteousness” Hebrew Union College Annual.VI  (1929), p.28(fn.45); other Bible references  to gates of the righteous Psalm 118:19-20, Ez. 44:1-3

 

[83] Wolf Leslau, Falasha Anthology, Yale Judaica Series, Vol. VI, Yale University Press. p.65; Roberts and Donaldson, Ante-Nicene Fathers (ANF), Vol.5, p.54: “For he says, he becomes a god when having risen from the dead, he will enter into heaven through a gate of his kind.” Hippolytus, Refutation of all Heresies ,Book 5, ch.3;  J. Zandee, “The Book of Gates”, in  Liber Amicorum Studies in Honour of Professor Dr. C. J. Bleeker, (Leiden Brill 1969)  p. 298: “The gods and goddesses who are in this gate… come to us…great god who opens the mysteries.”; 1Peter 3:7 “heirs together”; Psalm 118:19-20

 

[84] Seder Eliyahu Rabbah ch.4:19, in Braude and Kapstein, trans., Tanna Debe Eliyyahu: The Lore of the School of  Elijah, (The Jewish Publication Society of America, 1981) p.81

 

[85] Wesley W. Isenberg,  trans of the Gospel of Philip, in J. M. Robinson, ed., The Nag Hammadi Library, San Francisco, (Harper and Row), p. 142  (Here after NHL.)  The Gospel of Philip has references to marriage that would extend into the next life: pp.142,149,151. A position that is not, agreed on by all scholars. See April DeConick, gives a good summation in “The Great Mystery of Marriage, VC. vol.57 No.3 (2003) pp.307-312

[86] A Valentinian Exposition XI 25:32-38 (NHL 437): Describing the High Priest receiving the glory of the  “Aeons”; Heb.9:2-15 with verse 12  showing, aion is the blessing that is received from the “holy place”; George W. MacRae, “The Temple as a House of Revelation in the Nag Hammadi Text” in Truman Madsen, ed., The Temple in Antiquity, (1984) p.185

 

[87] These archons were the angels that were testing Enoch and Moses for worthiness before ascending to the Throne of God. see Joseph P. Schulz, Angelic Opposition to the Ascension of Moses and the Revelation of the Law, The Jewish Quarterly Review, New Series, Vol.61 No.4 (Apr.1971) 282-307; Heb.9:14: Christ who through the aion spirit offered himself.

 

[88] 2 Jeu 51, p.126, in Carl Schmidt, trans., The Books of Jeu and Untitled Text in the Bruce Codex,p.181

 

[89] 2 Jeu 42. 99, Carl Schmidt, The Books of Jeu and Untitled Text in the Bruce Codex, p. 127; Pistis Sophia IV, ch.136, p.353, in Schmidt, trans., Pistis Sophia, p. 707; In Mead’s trans., Pistis Sophia  p. 295.  The apostles are together with the women disciples. 

[90]Clement of Alexandria, Stromata, 3.6.53 , The Library of Christian Classics Vol. 2, Alexandrian Christianity, trans. Oulton and Chadwick, pp.64-65:  Clement quoting Paul in a letter “Have we not a right to take about with us a wife that is a sister like the other apostles?” 1Cor. 9:5; also Eusebius , Ecclesiastical History, Book 3, ch.30: p.115 in one volume edition, Baker Book House.; Ignatius Epistle to the Philadelphians, ANF, Vol.1, p.81; Basil, On the Renunciation of the World, in Ascetical Works Vol. 9, in  The Fathers of the Church, trans., Sister M. Monica Wagner, C.S.C., p.17; In Acts 1:14, has the women disciples meeting with the apostles in a upper room after the resurrection. Women in these verses could also mean wife. See. William E. Phipps, Was Jesus Married, pp.100-101; TDNT, Vol.1, p.776, γυναιξὶν

[91] William E. Phipps, “Was Jesus Married” p.101; Alfred Edersheim, The Life and Times of Jesus the Messiah, p.110 fn.42, edition includes both vol. 1 and 2 (Vol.1:156),Hendrickson Publishers.

 

[92]  All throughout the Pistis Sophia, Mary has the main dialogue with the Savior.; The Gospel of Mary  (NHL) p.473

 

[93] Gospel of Philip: 63: 30-35, “And the companion of the [Savior is] Mary Magdalene” NHL p.138; in Wilsons trans. She is called a “consort”: R.McL.Wilson: The Gospel of Philip: p.35; Karen L. King, on The Gospel of Jesus’s Wife (GJW): A newly discovered sixth to ninth century papyrus fragment still being authenticated,  has Jesus making  reference to “My wife”.  Although not proof Jesus had a wife, it is evidence that in the late second to fourth century, when it is believed to have originally been written, shows how some thought that Jesus was married. Tenth International Congress of Coptic Studies in Rome (Sept. 18. 2012). see Karen King, “ Jesus said to them, ‘My wife …’” A New Coptic Papyrus Fragment”, HTR vol.107 no.2 (Apr. 2014) pp. 131-159

 

[94] TDNT, Vol.4, pp.806, 825; Morton Smith, The Secret Gospel, (Harper & Row 1972)  pp. 83, 96; John Meyendorff, Marriage: An Orthodox Perspective, (St.Vladmir’s Press1984) pp.19, 23, 129; Gospel of Philip 82:5 (NHL p.149); Paul Schmitt, “The Ancient Mysteries in the Society of Their Time, Their Transformation and Most Recent Echoes”, pp.97-98, Hugo Rahner, “The Christian Mystery and the Pagan Mysteries”, p.387, 394 in Joseph Campbell, ed., The Mysteries: Papers from the Eranos Yearbooks (Princeton/Bollinger, 1978) pp.97-98, 387, 394

 

[95] Robinson, ed., NHL.p.140, 149; in R. McL.Wilson, trans., The Gospel of Philip, p.43: “the lord did everything in a mystery, a baptism and a chrism and a eucharist and a redemption and a bride-chamber.”; p.45: “the holy of the holy one, the place where the high priest entered alone… is the bridal chamber. Baptism has the resurrection …redemption to hasten into the bridal chamber. But the bridal chamber is superior…”; April DeConick, “The True Mysteries”, VC. Vol.55 No.3 (Aug. 2001) p.258: “In this way, the human marriage of the couple was understood to be a sacramental union… It seems then that the sacramental experiences allowed the believer to mystically penetrate the heavenly Temple as far as the veil of the Holy of Holies.”

[96] Robinson, ed., NHL.p.151; Robert M. Grant “The Mystery of Marriage in the Gospel of Philip” Vigiliae Christianae (VC), Vol. 15, No. 3 (Sep., 1961), pp.137-138

[97] Luke 20:35-36: “the resurrection from the dead, neither marry, nor are given in marriage…for they are equal unto the angels; The reference to: γαμοῦσιν (marry) and γαμίζονται· (given in marriage) are gender specific and refers to the marriage ceremony for males and “given in marriage” for females, not to the state of those already married. see Ben Witherington, The Gospel of Mark: A Socio-Rhetorical Commentary: pp.328-329

 

[98] Leo Jung, “Fallen Angels in Jewish, Christian and Mohammedan Literature:  A Study in Comparative Folk-Lore”, The Jewish Quarterly Review, New Series, vol. 16, no. 3 (Jan., 1926), 287-288; David Suter, “Fallen Angel, Fallen Priest” Hebrew Union College Annual, Vol. 50, (1979), pp.116-123,131-135; David Halperin, The Faces of the Chariot, (Mohr Siebeck) p.82 (fn.17); George W.E. Nickelsburg, “Enoch, Levi, and Peter: Recipients of Revelation in Upper Galilee”, JBL. Vol.100, No. 4 (Dec.1981) pp. 585-587; Fletcher-Louis, “The High Priest as Divine Mediator in the Hebrew Bible: Dan 7:13 as a Test Case”, SBL Seminar Papers 1997, pp.177-187; Fletcher-Louis, All the Glory of Adam, (Brill, 2002), p. 22; L. Grabbe, “The Scapegoat Tradition: A Study in Early Jewish Interpretation”, Journal for the Study of Judaism, Vol.18, No. 2, (1987) pp.152-167;  Helge S. Kvanvig, Roots of Apocalyptic: The Mesopotamian Background of the Enoch Figure, (Neukirchener Verlag1988) vol. 61, pp.102-103, 333; TB Yoma 67b; Lev. 16:8, 10, 26 (1En.10:4-7, 12-16); Damascus Document (CD) 4:15-5:15; Smith, Doctrine and Covenants Section 132:17

 

[99] Charlesworth, OTP 1:694-695; Roberts and Donaldson, ANF 3:506; Tripartite Tractate I, 5:92, 94, in Robinson, NHL. pp. 76, 77; Carl Schmidt, 2 Jeu 51, 126 (p.181); Allberry, Manichaean Psalm-Book, pp.198-199; Pedagogue   1.6.32.1: in Ilaria Ramelli and David Konstan, Terms for Eternity,  p.109  (see footnotes:17, 18)

 

[100] Robinson, NHL, p. 142; Quispel points out “Philo's polemic against the androgyny of heavenly Man seems to show that there existed in Alexandria of a Jewish circle which proclaimed that the heavenly Adam was both male and female.”  Gilles Quispel, “Ezekiel 1:26 in Jewish Mysticism and Gnosis Author(s)”, Vigiliae Christianae, Vol. 34, No. 1 (Mar., 1980), p. 5; Freedman and Simon, Midrash Rabbah Vol.1:54 (Gen.R 8:1); Sperling and Simon. Zohar Vol.1:92; In Charlesworth, OTP Vol.1:994, Test. of Adam, he is told that his restored glory would not happen until after his atonement; Wilson’s transl.  Gospel of Philip, describes the incomplete state of Adam and Eve after the fall, that by the atonement and in the bridal-chamber Adam and Eve can be “united in the bridal chamber will no longer be separated.”  p.46

 

[101]  Catalin Vatamanu, “Marriage in the Old Testament, A Social Reality and a Theological Metaphor Reflected in the Biblical Rhetoric”  Conferinta Nationala: Text si discurs religios, VI-lea, (Nr.6/2014) pp.333-334 https://www.academia.edu/9158474/Text_%C8%99i_discurs_religios_nr._6_2014

 

[102] Sperling and Simon, trans., Zohar Vol. 1: 177 (Zohar I, Bereshith 55b), also, Vol.1:131 (Zohar I, Bereshith 35a) “man was still defective, and only when Eve was perfected was he also perfected”; Freedman and Simon, Midrash Rabbah, Vol. 1:60 (Gen. R. 8.9), “neither man without woman nor woman without man, and neither of them without the divine spirit.”, also Vol.1:133 (Gen.R 17.2) ; TB. Nashim, Vol. 1:418, (Yeb.62b): “R.Tanhum stated…Any man who has no wife lives without joy...Without blessing.” 

 

[103] Freedman and Simon, Midrash Rabbah Vol.1:132; Sperling and Simon, Zohar Vol.1:310 (Zohar I Lech Lecha, 94a)

 

[104]  Gershom G. Scholem, “Major Trends in Jewish Mysticism” (Schocken Books NY). p. 235 “Every true marriage is a symbolical realization of the union of god and the shekhinah.”; Sperling and Simon,  Zohar Vol.3:385-386 (Zohar II, 135a); Zohar Vol.1:310(Zohar I 94a); Moshe Weinfeld , Feminine Features in the Imagery of god in Israel: The Sacred Marriage and the Sacred Tree, Vetus Testamentum, Vol. 46 Fasc. 4 (Oct. 1996), pp.517-519; Peter Schafer, Daughter, Sister, Bride and Mother: Images of the Femininity of God in the Early Kabbala,  Journal of the American Academy of Religion vol.68 no,2 (June 2000) p.225

[105] John 17:11 “that they may be one as we are” KJV; The Apocryphon of John, NHL 99, “I am the Father. I am Mother, I am the Son”; Gospel of Thomas, log. 114, NHL p. 130, “The female becomes like a male to enter kingdom”; All needing to come through the Atonement or At- One- Ment: meaning a return to the Oneness with God.; Midrash Rabbah Vol.1:132: “It was taught: He who has no wife dwells without good , without help, without joy, without blessings, and without atonement.” (Gen. R.17.2)

 

[106] Mk.2:19, Matt.9:15; Gosp.Philip NHL, p.149 “Bridegroom and brides belong to the bridal chamber. No one shall be able to see the bridegroom with the bride unless [one becomes] one.”

 

[107] William G. Braude, trans., Pesikta Rabbati, Yale Judaica Series, XVIII, Vol. 2, p. 809, and in XVIII, Vol. 1, p.167; TB. Mo’ed Shabbath 88a.  When the children of Israel made the golden calf they were stripped of their crown and exaltations until they repented and it was restored.

 

[108] Andrei A. Orlov, The Enoch-Metatron Tradition, (Mohr Siebeck), pp. 136-147; Morray-Jones, “Transformational Mysticism” Journal of Jewish Studies, Vol.43 No.1 (1992) pp.8-10 Odeberg, 3 Enoch or The Hebrew Book of Enoch (Cambridge Univ. Press) p.82; Fletcher-Louis, 4Q374: A Discourse on the Sinai Tradition: The Deification of Moses and Early Christology, Dead Sea Discoveries, Vol. 3 No.3 (Dec.1996) pp.236-252  Joseph Smith Jr., The Doctrine and Covenants, Section 132:20, (The Church of Jesus Christ of Latter-day Saints, 1981) pp. 268-269; Smelik, “On Mystical Transformation”, JSJ, 26:2  (1995) pp.123, 126; James H. Charlesworth, OTP Vol. 1:994

 

[109] Untitled Text, 19, pp. 261-262, in Carl Schmidt, The Books of Jeu and the Untitled Text in the Bruce Codex, pp. 285-286 also 2 Jeu 44, 104, “they have their part in the treasury of the light and they are immortal gods.” p. 137; Gospel of Philip: 53: 20-25 “but those who are exalted above the world are indissoluble, eternal.” NHL, p.132;  ANF I:175; Mark Nispel, “Christian Deification and the Early Testimonia”, Vigiliae Christianae. Vol.53, No.3 (Aug. 99); Ps.82:6-7; John 10:34-35; Rom.8:16-18; 1John3:2

 

[110] Morton Smith, “Ascent to the Heaven in 4QM”, in Lawrence H. Schiffman, ed., Archaeology and History in the Dead Sea Scrolls, p.184; On the Cherubim-Part 2 XIV (48) in Yonge trans., The Works of Philo, p.85

[111] “the one who keeps the covenant” is the expression used (Deut.7:9,12, 1 Kgs.8:23, 2 Chr. 6:14, Dan. 7:9, Neh. 1:5, 9:32) Rolf Rendtorff, “Covenant” as a Structuring Concept in Genesis and Exodus”, JBL, Vol.108, No. 3 (Aut. 1989)  p. 390

 

[112] Gen.1:26 “And God said let us make man in our own image, after our likeness: vs.27: So God created man in his own image, in the image of god created he him: male and female created he them.” Cited at the time of marriage, see: I. Epstein, ed., (TB) Seder Nashim vol.2:33-34. “In the beginning it was the intention [of God] to create two [human beings], and in the end [only] one [human being] was created.”(Kethuboth. 8a); (TB) Seder Nashim vol.1:427 (Yebamoth 63b).  Zohar vol.1: p.148: Male and Female make the perfect whole (Bereshith 47a). also from Zohar

vol. 1: 79, 92, 147, 148, 162; Midrash Rabbah Vol.1 p.54: (Gen. R. 8.1); See Dexter E Callender, Jr. “Adam in Myth and History” pp.13, 26-28 

 

[113]  Raphael Patai: The Hebrew Goddess, 3^rd edition, pp. 67, 68, 84, 85, 308 fn.57; also I. Epstein, ed., TB. Yoma  54a-b:  see, Rachel Elior, trans by David Louvish, The Three Temples, pp.66-68, 158-159; Sperling and Simon, trans.,  Zohar Vol.5:41,( Ahure Moth 59a); Jean-Yves Leloup, The Gospel of Philip: Jesus, Mary Magdalene, and the Gnosis of Sacred Union, (Inner Tradition 2004) pp.29-30

 

[114]Gospel of Philip 65:10-12; “a male power or a female power-the bridegroom and the bride—one receives them from the mirrored bridal chamber.”(NHL. p. 139) ; Gospel of Philip 61:32-35: “so in that place you see everything and do not see yourselves but in that place you do  see yourselves…and what you see you shall become” (NHL.p.137) ; Jorunn Jacobsen Buckley, “A Cult-Mystery in the Gospel of Philip” JBL vol. 99 No.4, p.572; Sperling and Simon, trans.,  Zohar Vol.1:156-159, (Bereshith 49a-50a); Schmidt, The Untitled Text 2, p.229 , in The Books of Jeu and the Untitled Text in the Bruce Codex, p. 221; The Pearl (The Hymn of the Soul), v.76-77, from The Acts of Thomas, in Montague James, The Apocryphal New Testament, p.414

[115] Buckley: “A Cult-Mystery in the Gospel of Philip” JBL. vol. 99 No.4, p.572:  “Only by acquiring male or female power, respectively, may the female or male human being delude the evil powers. ‘Spiritual’ power asserts itself exclusively in earthly marriage. The passage, ‘It is certainly necessary that they should be born again through the image,’ now emerges with added significance. To obtain the name of Father, Son and Holy Spirit on one's own, marks the transition from being a Christian to becoming Christ. Resurrection cannot come about by proxy. Correctly performed, the bridal-chamber sacrament assures full identity with the divine entity.” Buckley, p.572 ( NHL pp. 139, 142)

 

[116]  Peter Schafer, Mirror of His Beauty, (Princeton University Press 2002) pp.2-5; Raphael Patai: The Hebrew Goddess, 3^rd edition (Wyane), p.96-98,107-110; Margaret Barker, The Great Angel: A Study of Israel’s Second God,(W/JKP, 1992) pp.48-69; Seth Brody, “Open to Me the Gates of Righteousness”, The Jewish Quarterly Review, vol. 89, No. 1/2 (Jul.-Oct. 1998) p.16,fn.22: Elijah de Vidas in Sefer Re shit Hokhmah ha-Qasar: talks about the importance of  remembering the symbolism of the union to shekhinah with God, then implying that “triggers the intradivine union of male and female.” Quoted  from JQR p.16; Zohar Vol.3:386 (Zohar II 135a); Ecclesiasticus (Wisdom of Sirach) 24; Proverbs 8; 2Kings 21:7 (grove/pole=Asherah)

 

[117] The Apocryphon of John; “I am the father I am the mother I am the son”  2:1-15(NHL 99) ; Jorunn Jacobsen Buckley, “A Cult-Mystery in the Gospel of Philip”, p.572; George W. MacRae, Quoting H.M. Schenke, “there is a hierarchy of three supreme Aeons, the Father, Sophia (wisdom) and the Son (from Nag-Hamadi Studien III) : In, George W. MacRae, “The Jewish Background of the Gnostic Sophia Myth”, Novum Testamentum. Vol. 12, fasc. 2 (Apr.1970) p. 89.

 

[118] Louis Ginzberg, Legends of the Jews, Vol. 3:159; Sperling and Simon, trans., Zohar Vol.5:41, (Zohar III Ahure Moth 59a); TB (Nezikin) Baba Bathra 99a

[119] Margaret Barker, Temple Theology, An Introduction, pp. 6-11; P. Kyle McCarter, Jr.  “The Religious Reforms of Hezekiah and Josiah” in Shanks and Meinhardt, ed., Aspects of Monotheism”; Willem F. Smelik, “On Mystical Transformation”, Journal for the Study of Judaism, JSJ, 26:2  (1995) p.123; Craig A. Evans, “Opposition to the Temple: Jesus and the Dead Sea Scrolls” in James H. Charlesworth, ed., Jesus and the Dead Sea Scrolls, (ABRL 1993) pp.237-238

[120]  Matt.23:38: “behold, your house is left unto you desolate.”; Schaff and Wace, eds., Nicene and Post-Nicene Fathers Second Series, (Hendrickson 2004) Vol.7:45 ; Luke 5:34-35 “Can ye make the children of the bride-chamber fast, while the bridegroom is with them? But the last days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.; Sperling and Simon, trans.,  Zohar Vol.1:177,( Bereshith 55b). “R. Judah said, since the destruction of the temple, blessings which have not reached the world”; : I. Epstein, ed., TB Baba Bathra 12b: R. Johanan said: since the Temple was destroyed, prophecy has been taken from prophets…”; Hugh Nibley, “Christian Envy of the Temple”, The Jewish Quarterly Review, New Series, vol.50, no.3 (Jan., 1960) pp.232-240

[121] Yigael Yadin, The Temple Scrolls (Random House,1985) pp.112-116

 

[122] The quote was from one of Yadin’s lectures during question and answers, NOT in his book. For information about Mormon’s understanding of Temples see: James Talmage, House of the Lord (Deseret Book 1974) pp.83-91; Smith, Doctrine and Covenants Section 110, in Ludlow, ed., Encyclopedia of Mormonism Vol.5:407-408, Vol.2:857-859, Vol.4:1444-1445: Allen Rozsa, “Temple Ordinances”  http://eom.byu.edu/index.php/Temple_Ordinances

[123] Ignatius’s explanation to the Trallians, (Epist. Ad Trallianos, V). ANF. 1:68, 104; Origen, ANF 4:399; Guy Stroumsa, Hidden Wisdom:  Esoteric Traditions and the Roots of Christian Mysticism, (Brill, 1996) pp.156-157; Danielou, The Theology of Jewish Christianity, p.315; Arthur Barnes, “Discipline of the Secret” in The Catholic Encyclopedia (Appleton 1909), Vol.5:33;  Also during this time celibacy became the new emphasis, (William E. Phipps, Clerical Celibacy: The Heritage, Continuum 2004, Ch.5)

 

[124] See footnote 32: DeConick, “Great Mystery of Marriage”, Vigiliae Christianae, Vol. 57, No. 3 (Aug., 2003), p. 317; also, DeConick shows Jesus as an aeon, from the Tripartite Tractate in, “Heavenly Temple Traditions and Valentinian Worship”, in Newman, Davila and Lewis, eds., The Jewish Roots of Christological Monotheism, pp. 332-334; George W. MacRae, “The Jewish Background of the Gnostic Sophia Myth”, Novum Testamentum. Vol.12, fasc.2 (Apr.1970) p.89; ANF 6:84 (1 John 1:1-2)

 

[125] Carl Schmidt, ed., The Books of Jeu and Untitled Text in the Bruce Codex, tr. Violet MacDermot (Leiden: Brill 1978) pp.137, 163, 165, 181; C.R.C. Allberry A Manichaean Psalm-Book II, pp. 54-58, 79, 197-199; April DeConick: The True Mysteries: Sacramentalism in the “Gospel of Philip” Vigiliae Christianae, Vol.55 No.3 (Aug. 2001) p.239; ANF 1:319; NHL: pp.91, 151; The Pistis Sophia, G.R.S. Mead, trans., Pistis Sophia (University Books, Inc. Secaucus, NJ. 1974) pp. 33, 36, 45, 300.

 

[126]Matt19:3-12; ANF 4:66, Tertullian. On Monogamy ch. X, “From this point I see that we are challenged by an appeal to the apostle…that a women is more bound when her husband is dead.”  The emphasis being on the marriage would not end with divorce or death. In Matt 19:12 the reference to eunuchs was self-imposed, meaning to be celibate, as a result of divorce or death of spouse. The thinking being you were still married weather divorced or widowed. See Quentin Quesnell “Make Themselves Eunuchs for the Kingdom of Heaven” Catholic Biblical Quarterly 30.3 (1968) pp. 335-358; William E. Phipps, “Clerical Celibacy” pp.26, 64, 73; William A. Heth, Unmarried “For the Sake of The Kingdom" (Matthew 19:12) in the Early Church, Grace Theological Journal 8.1 (1987) 55-88 (p.64); TB Yebamoth 60a; Lev.21:14; Ezek.44:22

 In: 1 Cor.7:7-8, 27, 39-40, Rom.7:2-3, 1 Tim.5:14, are some examples of Paul’s encouragement to remarry on the death of a spouse, so it was not forbidden, the emphasis was more on the divorce. In the Midrash Rabbah, vol.1 p. 145, (Gen. R, Bereshith 18:5), cite Gentiles who are converts having been previously divorced not having this restriction apply. In Matt.19:9 “fornication” seems to be another exception.

It would also be important to point out the policy involving divorce can vary, being left up to the prophet over that dispensation of time. It seems to depend on the ability of the believers to live a higher or lower law. A case in point, when Jesus is asked about divorce, he explains they are not going to have it because it was not so in the beginning. But when asked why Moses permitted divorce, Jesus explained that Moses allowed it because of the hardness of their hearts. (Matt.19:4-8; Mk.10:2-12; Deut.24:2-4)