To put the matter briefly, it is not right to believe that water or the sun or the earth or the sky is Osiris or Isis; or again that fire or drought or the sea is Typhon, but simply if we attribute to Typhon whatever there is in these that is immoderate and disordered by reason of excesses or defects; and if we revere and honour what is orderly and good and beneficial as the work of Isis and as the image and reflection and reason of Osiris, we shall not be wrong. Moreover, we shall put a stop to the incredulity of Eudoxus and his questionings how it is that Demeter has no share in the supervision of love affairs, but Isis has; and the fact that Dionysus cannot cause the Nile to rise, nor rule over the dead. For by one general process of reasoning do we come to the conclusion that these gods have been assigned to preside over every portion of what is good; and whatever there is in nature that is fair and good exists entirely because of them, inasmuch as Osiris contributes the origins, and Isis receives them and distributes them.
It is really important, in life, to concentrate our minds on our enthusiasms, not on our dislikes. -- Roger Pearse
And God said, “Let there be light,” and there was light. 4 God saw that the light was holy, and he separated the light from the darkness. 5 God called the light “day,” and the darkness he called “night.” And there was evening, and there was morning—the first day.
6 And God said, “Let there be a vault between the waters to separate water from water.” 7 So God made the vault and separated the water under the vault from the water above it. And it was so. 8 God called the vault “sky.” And there was evening, and there was morning—the second day.
9 And God said, “Let the water under the sky be gathered to one place, and let dry ground appear.” And it was so. 10 God called the dry ground “land,” and the gathered waters he called “seas.” And God saw that it was holy.
11 Then God said, “Let the land produce vegetation: seed-bearing plants and trees on the land that bear fruit with seed in it, according to their various kinds.” And it was so. 12 The land produced vegetation: plants bearing seed according to their kinds and trees bearing fruit with seed in it according to their kinds. And God saw that it was holy. 13 And there was evening, and there was morning—the third day.
14 And God said, “Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, 15 and let them be lights in the vault of the sky to give light on the earth.” And it was so. 16 God made two great lights—the greater light to govern the day and the lesser light to govern the night. He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was holy. 19 And there was evening, and there was morning—the fourth day.
God saw that the light was holy, and he separated the light from the darkness
He also made the stars. 17 God set them in the vault of the sky to give light on the earth, 18 to govern the day and the night, and to separate light from darkness. And God saw that it was holy.
Are there different types of light? How can darkness not be holy but night is?
"We cannot slaughter each other out of the human impasse"
The OP quotes a publication:
"Although the etymology of minim is unknown, it may derive from Mani (founder of Manichaeism) or by way of abbreviation from ma'amin Yeshu notseri (believer in Jesus the Nazarene)."
The term minim probably predates Mani and does not always refer to followers of Jesus. A more plausible etymology, imo (and I'm not the first), is a development of min, kind, eventually adding the sense of disapproved kinds. This, I have suggested in "Others and Intra-Jewish Polemic as Reflected in Qumran Texts" online via title search pages 535-6, parallels and maybe interacts with the development of the Greek term for heresy, originally a choice (say, of a school of thought) and eventually developing the sense of a disapproved choice.
