A resume of the Mandates on the Book of Shepherd of Hermas (part 4)
Eleventh Mandate
A Warning against false prophets:
"Hear, quoth he, concerning both the prophets (true and false); and as I will now tell thee,
so shalt thou prove the prophet and the false prophet.
From his life prove thou the man that hath the divine Spirit.
8. First he that hath the divine Spirit which is from above
is meek and peaceable and lowly, and refraineth himself from every wickedness
and vain desire of this world, and he maketh himself more needy than all men,
and answereth nothing to any when enquired of,
and speaketh not solitarily, neither when a man would speak doth the Holy Spirit
speak; but when God willeth that he should speak, then he speaketh.
9. Whensoever therefore the man who hath the divine Spirit cometh into a synagogue
of just men who have faith in the divine Spirit, and the congregation of those men
make their prayer unto God, then the Angel of the prophetic spirit which besetteth
him filleth the man, and the man being filled with the Holy Spirit speaketh
to the multitude as the Lord willeth."
(Shepherd of Hermas 11th Mand. 1.7-9)
OBS:
Hilgenfeld supposes that Mand. xi originally stood after Sim. iv. as one
of the similitudes; and he remarks that pseudo-Athanasius quotes Mand. x., xii. in
reverse order as the Eleventh and Tenth commandments,
and does not quote Mand. xi.
(Shepherd of Hermas, to english by Taylor, 1903, 11th Mand. page 149)
"But men who are of two minds and often repent use divination like the heathen,
and bring upon themselves the greater sin by their idolatry;
for he that enquireth of a false prophet about any matter is an idolater
and void of the truth and foolish.
For any Spirit given of God is not enquired of,
but having the power of the God-head it speaketh all things of itself,
because it is from above, from the power of the divine Spirit
6. But the Spirit that is enquired of and speaketh according to the desires
of men is earthly and light and hath no power,
and it speaketh not all except it be enquired of." (Shepherd of Hermas 11th Mand. 1.4-6)
Sunday, April 26, 2015
Thursday, April 23, 2015
A resume of the Mandates on the Book of Shepherd of Hermas (part 3)
A resume of the Mandates on the Book of Shepherd of Hermas (part 3)
Ninith Mandate
13 - Doubt not when asking something to the Lord.
"1. HE said to me, Put away from thee doublemindedness, and
doubt not to ask anything at all from God, saying within thyself,
How can I ask and receive anything from the Lord who have so greatly
sinned against Him?
2. Reason not thus with thyself, but with all thy heart turn to the Lord,
and ask of Him without doubting, and thou shalt know His much compassion,
how that He will not forsake thee but will fulfil the request of thy soul.
3. For God is not as men who bear malice, but He remembereth not wrong
and pitieth His handiwork.
4. Do thou therefore cleanse thy heart from all the vanities of this world
and the things before spoken of to thee, [from doubtfulness]
and
ask of the Lord and thou shalt receive all things,
and shalt not be disappointed of any of thy requests,
if thou ask of the Lord without doubting.
5. But if thou doubt in thy heart, thou shalt surely not receive any of thy requests.
For they who doubt toward God, these are the doubleminded, and
they obtain nothing at all of their petitions.
6. But such as are whole in the faith ask all things trusting on the Lord,
and they receive because they ask confidently, nothing doubting.
For every man of doubtful mind, except he repent, shall hardly be saved.
7. Cleanse therefore thy heart from doubtfulness, and put on faith,
for she is strong; and trust God that thou shalt receive all thy petitions
which thou askest.
And if at any time when thou hast made a request of the Lord thou receive it
somewhat slowly doubt not because thou didst not receive the request of thy soul
speedily; for it is surely because of some temptation or some trespass
which thou art not aware of that thou receivest thy request the more slowly.
8. Do thou therefore cease not to make the request of thy soul,
and thou shalt receive it."
(Shepherd of Hermas 9th Mand. 1.1-8)
12. Do thou therefore serve faith which hath power,
and keep thy-self from doubt which hath no power,
and thou shalt live unto God;
and all shall live unto God who are thus minded.
(Shepherd of Hermas 9th Mand. 1.12)
Tenth Mandate
14 - Repent, but don´t live in sorrow forever.
"1. Put away sorrow from thee, quoth he; for she is a sister of doublemlndedness
and quick temper." (Shepherd of Hermas 10th Mand. 1.1)
"Perceivest thou not that sorrow is worse than all the spirits
and most dreadful to the servants of God, and corrupteth a man more than all
the spirits, and weareth out the Holy Spirit, and again saveth?"
(Shepherd of Hermas 10th Mand. 1.2)
"1. Hear now, quoth he, O foolish man, how sorrow weareth out the Holy Spirit
and again saveth.
2. When the doubleminded man setteth himself to any business
and faileth in it because of his doublemindedness, this same sorrow entereth
into the man and grieveth and weareth out the Holy Spirit.
3. Then again, whenever quick temper hath joined itself to a man in respect
of some matter, and he is in much bitterness, again sorrow entereth
into the heart of the man that was angered, and he is grieved at his deed
which he did, and repenteth of having wrought evil.
4. This sorrow then seemeth to have salvation, because when he had done evil
he repented.
Both behaviours therefore grieve the Spirit; doubting, because it
had not good success in its doing, and anger likewise, because it wrought evil.
Both are grievous to the Spirit of God, doublemindedness and passionateness.
5. Therefore remove sorrow from thy heart and afflict not the Holy Spirit
which dwelleth in thee, lest it make intercession against thee with God and
depart from thee. For the Spirit of God which was given to be in this flesh
beareth neither sorrow nor straitness."
(Shepherd of Hermas 10th Mand. 2.1-5)
15 - Put on joyfulness.
"1. Put on joyfulness therefore, which always hath favour with God and is acceptable
to Him, and delight thou in her.
For every joyful man worketh good things, and mindeth good things
and despiseth sorrow,
2. But the sorrowful man always doeth wickedly. "
(Shepherd of Hermas 10th Mand. 3.1,2)
"4. Cleanse thyself therefore from this evil sorrow, and thou shalt live unto God;
and all shall live unto God, as many as put away sadness from them and
put on all joy fulness." (Shepherd of Hermas 10th Mand. 3.4)
16 - Study the scriptures. Search about the truth. Cleave therefore unto the Lord.
"4. Hear, quoth he ; they who never searched about the truth
nor enquired diligently concerning the things of God,
but believed only, and were mixed up with business and wealth and
heathen friendships and many other affairs of this world; such, I say,
as are intent upon these things understand not the parables of divinity,
for they are darkened by these employments, and they decay and grow barren.
5. Even as goodly vineyards, when they meet with neglect, are made barren
by thorns and all manner of weeds, so do men who after they have believed
fall into these many doings before said wander from their mind and apprehend
nothing at all about righteousness; for when they hear the things of God and truth,
their mind is sunk in their business, and they understand nothing at all.
6. But they who have fear of God, and search about divinity and truth,
and have their heart set unto the Lord, do more quickly perceive and understand
all the things said to them because they have the fear of the Lord within them;
for where the Lord dwelleth, there is also much understanding.
Cleave therefore unto the Lord, and thou shalt understand and apprehend all things."
(Shepherd of Hermas, 10th Mand. 1.4-6)
"Ye adulteresses, know ye not that the friendship of the world is enmity with God?
Whosoever therefore would be a friend of the world maketh himself an enemy of God.
Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?" (James 4:4-5)
Ninith Mandate
13 - Doubt not when asking something to the Lord.
"1. HE said to me, Put away from thee doublemindedness, and
doubt not to ask anything at all from God, saying within thyself,
How can I ask and receive anything from the Lord who have so greatly
sinned against Him?
2. Reason not thus with thyself, but with all thy heart turn to the Lord,
and ask of Him without doubting, and thou shalt know His much compassion,
how that He will not forsake thee but will fulfil the request of thy soul.
3. For God is not as men who bear malice, but He remembereth not wrong
and pitieth His handiwork.
4. Do thou therefore cleanse thy heart from all the vanities of this world
and the things before spoken of to thee, [from doubtfulness]
and
ask of the Lord and thou shalt receive all things,
and shalt not be disappointed of any of thy requests,
if thou ask of the Lord without doubting.
5. But if thou doubt in thy heart, thou shalt surely not receive any of thy requests.
For they who doubt toward God, these are the doubleminded, and
they obtain nothing at all of their petitions.
6. But such as are whole in the faith ask all things trusting on the Lord,
and they receive because they ask confidently, nothing doubting.
For every man of doubtful mind, except he repent, shall hardly be saved.
7. Cleanse therefore thy heart from doubtfulness, and put on faith,
for she is strong; and trust God that thou shalt receive all thy petitions
which thou askest.
And if at any time when thou hast made a request of the Lord thou receive it
somewhat slowly doubt not because thou didst not receive the request of thy soul
speedily; for it is surely because of some temptation or some trespass
which thou art not aware of that thou receivest thy request the more slowly.
8. Do thou therefore cease not to make the request of thy soul,
and thou shalt receive it."
(Shepherd of Hermas 9th Mand. 1.1-8)
12. Do thou therefore serve faith which hath power,
and keep thy-self from doubt which hath no power,
and thou shalt live unto God;
and all shall live unto God who are thus minded.
(Shepherd of Hermas 9th Mand. 1.12)
Tenth Mandate
14 - Repent, but don´t live in sorrow forever.
"1. Put away sorrow from thee, quoth he; for she is a sister of doublemlndedness
and quick temper." (Shepherd of Hermas 10th Mand. 1.1)
"Perceivest thou not that sorrow is worse than all the spirits
and most dreadful to the servants of God, and corrupteth a man more than all
the spirits, and weareth out the Holy Spirit, and again saveth?"
(Shepherd of Hermas 10th Mand. 1.2)
"1. Hear now, quoth he, O foolish man, how sorrow weareth out the Holy Spirit
and again saveth.
2. When the doubleminded man setteth himself to any business
and faileth in it because of his doublemindedness, this same sorrow entereth
into the man and grieveth and weareth out the Holy Spirit.
3. Then again, whenever quick temper hath joined itself to a man in respect
of some matter, and he is in much bitterness, again sorrow entereth
into the heart of the man that was angered, and he is grieved at his deed
which he did, and repenteth of having wrought evil.
4. This sorrow then seemeth to have salvation, because when he had done evil
he repented.
Both behaviours therefore grieve the Spirit; doubting, because it
had not good success in its doing, and anger likewise, because it wrought evil.
Both are grievous to the Spirit of God, doublemindedness and passionateness.
5. Therefore remove sorrow from thy heart and afflict not the Holy Spirit
which dwelleth in thee, lest it make intercession against thee with God and
depart from thee. For the Spirit of God which was given to be in this flesh
beareth neither sorrow nor straitness."
(Shepherd of Hermas 10th Mand. 2.1-5)
15 - Put on joyfulness.
"1. Put on joyfulness therefore, which always hath favour with God and is acceptable
to Him, and delight thou in her.
For every joyful man worketh good things, and mindeth good things
and despiseth sorrow,
2. But the sorrowful man always doeth wickedly. "
(Shepherd of Hermas 10th Mand. 3.1,2)
"4. Cleanse thyself therefore from this evil sorrow, and thou shalt live unto God;
and all shall live unto God, as many as put away sadness from them and
put on all joy fulness." (Shepherd of Hermas 10th Mand. 3.4)
16 - Study the scriptures. Search about the truth. Cleave therefore unto the Lord.
"4. Hear, quoth he ; they who never searched about the truth
nor enquired diligently concerning the things of God,
but believed only, and were mixed up with business and wealth and
heathen friendships and many other affairs of this world; such, I say,
as are intent upon these things understand not the parables of divinity,
for they are darkened by these employments, and they decay and grow barren.
5. Even as goodly vineyards, when they meet with neglect, are made barren
by thorns and all manner of weeds, so do men who after they have believed
fall into these many doings before said wander from their mind and apprehend
nothing at all about righteousness; for when they hear the things of God and truth,
their mind is sunk in their business, and they understand nothing at all.
6. But they who have fear of God, and search about divinity and truth,
and have their heart set unto the Lord, do more quickly perceive and understand
all the things said to them because they have the fear of the Lord within them;
for where the Lord dwelleth, there is also much understanding.
Cleave therefore unto the Lord, and thou shalt understand and apprehend all things."
(Shepherd of Hermas, 10th Mand. 1.4-6)
"Ye adulteresses, know ye not that the friendship of the world is enmity with God?
Whosoever therefore would be a friend of the world maketh himself an enemy of God.
Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?" (James 4:4-5)
Tuesday, April 21, 2015
A resume of the Mandates on the Book of Shepherd of Hermas (part 2)
A resume of the Mandates on the Book of Shepherd of Hermas (part 2)
12 - Believe in what is righteous (in the agnel of righteousness), and put no faith in the unrighteous (in the angel of wickedness).
"Do thou believe in what is righteous, and put no faith in the unrighteous. For the way of righteousness is traight, and the way of unrighteousness crooked." (Shepherd of Hermas 6th Mand. 1.1)
The angel of righteousness:
"Mand 6; 2.1: Hear now, quoth he, about faith.
There are two angels with a man, one of righteousness
and the other of wickedness.
2 How then, sir, quoth I, shall I know their operations, seeing that both angels dwell with me ?
3 Hearken, quoth he, and understand them,
The angelof righteousness is delicate and shamefast and meek and quiet.
When therefore he cometh into thy heart, immediately he talketh with thee of righteousness, of pureness, of modesty, of contentment, of every just work and every honourable virtue.
When all these things come into thy heart, know that the angel of righteousness is with thee.
... Have faith therefore in him and his works." (Shepherd of Hermas 6th Mand. 2.1-3)
The angel of wickedness:
"4 Now see also the works of the angel of wickedness.
First of all he is angry and bitter and foolish, and his works are evil and overturn the servants of God,
When this one therefore cometh into thy heart, know him from his works." (Shepherd of Hermas 6th Mand. 2.4)
"6 Do thou therefore take knowledge of his works and withdraw from him and put no trust in him ..." (Shepherd of Hermas 6th Mand. 2.6)
"Thou hast then the operations of both the angels; understand them, and have faith in the angel of righteousness. 7 And withdraw from the angel of wickedness ..." (Shepherd of Hermas 6th Mand. 2.6-7)
"This commandment sheweth the things concerning faith, to the end that thou mayest believe the works of the angel of righteoussness, and doing them mayest live unto God." (Shepherd of Hermas 6th Mand. 2.10)
"But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father." John 10:38
The seventh mandate
The seventh mandate is a more explained version of the second commandment in mandat one:
Fear the Lord.
The eighth mandate
In the eight mandate Hermas gives us more details about the temperance.
"We should refrain oursevers ... from adultery and fornication, (from lawless drunknness, from evil luxury), from many meats, from the extravagance of wealth, from vanity, from pride (arrogance), from vain-glory (haughtiness), from lies (falsehood), from evil speaking (slander) and hypocrisy, from malice (remembrance of wrong) and all other blasphemy."
(Shepher of Hermas 8th Mand. 1.3, Hoode, 1870, page 97 with additions in paranthesis from the translation of Taylor 1903.)
and the list continues further on the text.
"... the servant of God must abstain: theaf, lying, fraud, false witness, covetousness, evil concupiscence, deceit, vainglory, boastfulness, and all such things as are like unto these." (Shepher of Hermas 8th Mand. 1.5)
"Abstain therefore from all these, that thou mayest live unto God and be inscribed with them that abstain therefrom." (Shepher of Hermas 8th Mand. 1.6)
Hermas asks the angel to tell him about the good thing to do to be saved.
"Hear, quoth he, the works of goodness also, which thou must do and not abstain from.
First of all faith, fear of the Lord, love, concord, words of righteousness, truth, patience:
There is nothing better than these in the life of men." (Shepher of Hermas 8th Mand. 1.7-9)
The promisse about these commandments:
"If a man keep these and abstain not from them, he shall be happy in his life." (Shepher of Hermas 8th Mand. 1.9)
The sixth mandate:
12 - Believe in what is righteous (in the agnel of righteousness), and put no faith in the unrighteous (in the angel of wickedness).
"Do thou believe in what is righteous, and put no faith in the unrighteous. For the way of righteousness is traight, and the way of unrighteousness crooked." (Shepherd of Hermas 6th Mand. 1.1)
The two angels.
The angel of righteousness:
"Mand 6; 2.1: Hear now, quoth he, about faith.
There are two angels with a man, one of righteousness
and the other of wickedness.
2 How then, sir, quoth I, shall I know their operations, seeing that both angels dwell with me ?
3 Hearken, quoth he, and understand them,
The angelof righteousness is delicate and shamefast and meek and quiet.
When therefore he cometh into thy heart, immediately he talketh with thee of righteousness, of pureness, of modesty, of contentment, of every just work and every honourable virtue.
When all these things come into thy heart, know that the angel of righteousness is with thee.
... Have faith therefore in him and his works." (Shepherd of Hermas 6th Mand. 2.1-3)
The angel of wickedness:
"4 Now see also the works of the angel of wickedness.
First of all he is angry and bitter and foolish, and his works are evil and overturn the servants of God,
When this one therefore cometh into thy heart, know him from his works." (Shepherd of Hermas 6th Mand. 2.4)
"6 Do thou therefore take knowledge of his works and withdraw from him and put no trust in him ..." (Shepherd of Hermas 6th Mand. 2.6)
"Thou hast then the operations of both the angels; understand them, and have faith in the angel of righteousness. 7 And withdraw from the angel of wickedness ..." (Shepherd of Hermas 6th Mand. 2.6-7)
"This commandment sheweth the things concerning faith, to the end that thou mayest believe the works of the angel of righteoussness, and doing them mayest live unto God." (Shepherd of Hermas 6th Mand. 2.10)
"But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father." John 10:38
The seventh mandate
The seventh mandate is a more explained version of the second commandment in mandat one:
Fear the Lord.
The eighth mandate
In the eight mandate Hermas gives us more details about the temperance.
"We should refrain oursevers ... from adultery and fornication, (from lawless drunknness, from evil luxury), from many meats, from the extravagance of wealth, from vanity, from pride (arrogance), from vain-glory (haughtiness), from lies (falsehood), from evil speaking (slander) and hypocrisy, from malice (remembrance of wrong) and all other blasphemy."
(Shepher of Hermas 8th Mand. 1.3, Hoode, 1870, page 97 with additions in paranthesis from the translation of Taylor 1903.)
and the list continues further on the text.
"... the servant of God must abstain: theaf, lying, fraud, false witness, covetousness, evil concupiscence, deceit, vainglory, boastfulness, and all such things as are like unto these." (Shepher of Hermas 8th Mand. 1.5)
"Abstain therefore from all these, that thou mayest live unto God and be inscribed with them that abstain therefrom." (Shepher of Hermas 8th Mand. 1.6)
Hermas asks the angel to tell him about the good thing to do to be saved.
"Hear, quoth he, the works of goodness also, which thou must do and not abstain from.
First of all faith, fear of the Lord, love, concord, words of righteousness, truth, patience:
There is nothing better than these in the life of men." (Shepher of Hermas 8th Mand. 1.7-9)
The promisse about these commandments:
"If a man keep these and abstain not from them, he shall be happy in his life." (Shepher of Hermas 8th Mand. 1.9)
Friday, April 17, 2015
A resume of the Mandates on the Book of Shepherd of Hermas (part 1)
A resume of the Mandates on the Book of Shepherd of Hermas
The Shepherd of Hermas is a book that was consider important to some early christian writers.
The opinion of the fathers of the very earliest period concerning the authority of this book is that it was undoubtedly regarded as on a level with the canonical books of the New Testament, accordingly to Charles Hoole - 1870. Hoole says that Irenaeus quoted the book of Hermas as Scripture. (Shepherd of Hermas to english by Charles Hoole, 1870, introtuction, page xi.)
It´s part of the Stichometry of Nicephorus.
"The Shepherd of Hermas was one of the most popular books produced in the early Church, and for a time it was frequently quoted and regarded as inspired." #1
So I decided to study it. It´s been a real bless and I found appropriate to make a small resume of the commandments, the mandates, of this book.
You can download the translation I used in the links bellow:
Shepherd of Hermas - Vol I - Rev C Taylor 1903.pdf
Shepherd of Hermas - Vol II - Rev C Taylor 1903.pdf
Shepherd of Hermas - to english by Charles Hoole - 1870.pdf
The Mandates:
First Mandate
1 - Believe there is one God Creator of all things:
"First of all believe that there is one God, the creator and Framer of all things ..." (Shep.Her. 1st Mand 1.1)
"Fear the Lord, quoth he, and keep His commandments; and while thou keepest the commandments of God thou shalt be able in all that thou doest, and thy doing shall be beyond compare. For fearing the Lord thou shalt do all things well. This is the fear which thou must fear, that so thou mayest be saved. 2. But fear not the devil: for if thou fear the Lord thou shalt have dominion over the devil, because there is no power in him." (Shep.Her. 7th Mand 1.1)
2 - Fear God:
"Believe therefore in Him and fear Him." (Shep.Her. Mand 1)
3 - Be continent:
"... and fearing Him be continent." (Shep.Her. Mand 1)
Countinance:
"Which comes next to Faith in Vis iii,8 and Sim. ix 15. "
Countinace is Power over thyself, Power over thy own will.
(Shepherd of Hermas Taylor 1903, vol I page 110, 111)
1st Promisse about the first group of commandments:
"These things observe , and thou shalt cast away all wickedness from thee, and thou shalt put on every virtue of rightousness, and shalt live unto God, if thou keep this commandment."
Second Mandate
4 - Learn no guile:
"Hold to simplicity and be without guile, and thou shalt be as little children which know not the wickedness ..." (Shep.Her. Mand 2.1)
5 - Speak evil of no man. Slander not.
"First speak evil of no man, neither hearken gladly to one that speaketh evil. Else thou also that hearkenest shalt be guilty ..." (Shep.Her. 2nd. Mand)
Promisse about the "slander not" mandate:
"Keep thyself therefore from if (slandering), and thou shalt be in harmony always with all men."
6 - Do good.
"Work the thing that is good..." (Shep.Her. 2nd. Mand)
"Next hear the things sequent upon these:
To minister to widows, to visit orphans and the needy, to redeem the servants of God from necessities, to love hospitality, for in hospitality may haply be found well doing; to be opposed to no man, to be quiet, to make thyself poorer than all men, to reverence the aged, to practise righteousness, to preserve brotherhood, to endure despite, to be longsuffering, not to have remembrance of wrong; to confort the weary in soul, not to cast away them that have stumbled from the faith, but to convert and cheer them; to admonish sinners, not to oppress poor debtors; and if there be any other things like unto these."
(Shepher of Hermas 8th Mand. 1.10)
"If thou do good and abstain not from it, thou shalt live unto God; and all shall live unto God who do so." (Shepher of Hermas 8th Mand. 1.10)
7 - Give:
"Work the thing that is good, and of thy labours which God giveth thee give liberally to all that need, not doubting to whom thou shouldest give or not give. Give to all; for God would have us give to all out of His own gifts."
Promisse about the "give" mandate:
"Keep then this commandment (give), as I have said unto thee, that thou and thy house may be found sincere in your repentance, and thy heart pure and undefiled."
Third mandate
8 - Say only truth:
"Love truth, and let all be tryth which proceedeth out of thy mouth, that the spirit which God made to dwell in this flesh may be found true with all men; and so the Lord who dwelleth in thee shall be glorified. For the Lord is true in every word, and with Him is no lie." (Shepherd of Hermas Mad. 3)
"And as for you, the anointing which ye received of him abideth in you,
and ye need not that any one teach you; but as his anointing teacheth you;
concerning all things, and is true, and is no lie, and even as it taught you,
ye abide in him." (1 John 2:27)
Warn about mandate 3, "Say only truth":
"The spirit of man is a sacrad deposit, one day to be returned to God who gave it.
He who corrupts it by lying will have filched away something from that deposit: consequently they that lie have became robbers." (Shepherd of Hermas, Taylor 1903 vol 1 page 120 about the mandate 3).
"If they return this (the spirit) falsified, thy have defiled the commandment of the Lord and become robbers." (Shepherd of Hermas, Mand. 3.2)
Fourth Mandate
9 - Purity of thought. Don´t even think about another man´s wife.:
"I charghe thee, quoth he, to observe purity, and to let no thought about another man´s wife or about any fornication ..." (Shepherd of Hermas 4th mand. 1.1) (See also: Mark 10.11f; 1 Cor. 12. 11f, 28, 39, 40.)
Tip to the married men keep away from this sin:
"whereas if thou remember always thine own wife, thou shalt never fall into sin." (Shepherd of Hermas 4th mand. 1.1)
"... for where modesty dwelleth, there iniquity should not come into the heart of a righteous man." (Shepherd of Hermas 4th mand. 1.3)
10 - Never remarry. But receive the repented wife.
"During ignorance, quoth he, he sinneth not; but if the man come to know of her sin (adultery), and the wife repent not but continue in her fornication, and the man live with her, he becameth guilty of her sin and a partner in her adultery." (Shepherd of Hermas 4th mand. 1.6)
"Let him put her away and let the husband abide alone; but if when he hath put away his wife he marry another, then he likewise committeth adultery." (Shepherd of Hermas 4th mand. 1.6)
"if ... she repent and desire to return to her own husband ... if the husband receive her not he sinneth." (Shepherd of Hermas 4th mand. 1.7)
"Thus the case standeth with both wife and husband." (Shepherd of Hermas 4th mand. 1.8)
Hope for couples with trouble:
"As for his former sin, there in One who can give healing; for it is He that hath the power over all things." (Shepherd of Hermas 4th mand. 1.11)
"I am set over repentance, and to all who repent I give understanding." (Shepherd of Hermas 4th mand. 2.2)
If the husband or wife died, can someone remarry?
"He sinneth not (if remarry after the partner died), quoth he; but if one abide alone, he winneth for himself more exceeding honour and great glory before the Lord." (Shepherd of Hermas 4th mand. 4.2 page 125)
Hermas humbleness:
For this case ... I (Hermas) enquire diligently of thee (angel of God) about all things; because first
I am a sinner, and then I know not what things I should do that I may live, for my sins are many in number and manifold. (Shepherd of Hermas 4th mand. 2.3)
Thou shalt live, quoth he (The Angel of God), if thou keep my commandments and walk in them; and whosoever heareth these commandments and keepeth them shall live unto God. (Shepherd of Hermas 4th mand. 2.4)
Shepherd of Hermas Mandate 4, chapter 3 teatches about the one only repentace a man have.
Truly repantance is when you stop doing what you say you repent on doing.
"But if he sin oft and repent it advantageth not such an one, for hardly shall he live." (Shepherd of Hermas 4th mand. 3.6)
Promisse about the mandates:
"All these things which I say and shall say unto thee observe henceforth, from the day thou wast delivered unto me, and I will dwell in thy house. And thou shalt have forgiveness of thy former transgressions if thou keep my commandments ... and walk in this purity."(Shepherd of Hermas 4th mand. 4.3, 4)
Fith Mandate
11 - Be longsuffering and prudent:
(Commandment with promisses.)
"1.Be longsuffering and prudent, quoth he, and thou shalt have dominion over all wicked works, and shalt do all righteousness. 2. For if thou be longsuffering, the Holy Spirit which dwelleth in thee shall be clear and not darkened over by another evil spirit, but dwelling at large shall joy and rejoice with the vessel in which it dwelleth, and shall serve God with much gladness having harmony within itself. 3. But if any ill-temper approach, immediately the Holy Spirit, which is delicate, is straitened by not having clear space, and seeketh to depart from the place; for it is choked by the evil spirit, and hath not room to serve the Lord as it would, because it is fouled by the ill-temper; for the Lord dwelleth in forbearance, but the devil in passionateness." (Shepherd of Hermas 5th mand. 1.1-3)
"3. But longsuffering is great and strong, hath mighty and firm power, and thriveth in
great enlargement; is joyous, exulting, void of care, and glorifieth the Lord at all seasons; and it hath in itself no bitterness, but abideth continually meek and quiet." (Shepherd of Hermas 5th mand. 2.3)
"See that thou never neglect this commandment; for if thou have the mastery of this commandment, thou shalt be able also to keep the rest of the commandments which I shall command thee." (Shepherd of Hermas 5th mand. 2.8)
Friday, March 27, 2015
Eusebius, Proof of the Gospel, by J Ferrar Book I chapter 6 page 40. May contain extra frases of Lord Jesus
In the book of
translated to english by J Ferrar
we can read:
[Eusebius:] And as it stands on high, hear what it says
as it proclaims the law, which suits not Jews alone, but
Greeks and barbarians, and all nations under the sun :
[Jesus (?):] "O man! and all the human race! the Law of
Moses, beginning from one race of men, first called the
whole race of the Jews, because of the promise given
to their holy forefathers, to the knowledge of the one
God, and released its servants from bitter slavery to the
demons.
But I am the herald to all men and to the
nations of the whole world of a loftier knowledge of
God and holiness ; I call them to live according to the
ideals of those of Abraham's day, and men still more
ancient of pre-Mosaic date, with whom many of all races
are recorded to have shone in holiness as lights in the
world."
And again :
"The Law of Moses required all who desired to be
holy to Speed from all directions to one definite place;
but I, giving freedom to all, teach men not to look for
God in a corner of the earth, nor in mountains, nor in
temples made with hands, but that each should worship
and adore Him at home."
And again :
"The old law commanded that God should be worshipped
by the sacrifice of slain beasts, of incense
and fire and divers other similar external purifications.
But I, introducing the rites of the soul, command
that God should be glorified with a clean heart and a
pure mind, in purity and a life of virtue, and by true
and holy teaching."
And again:
"Moses forbade the men of his time who were defiled
with blood to kill; but I lay down a more perfect law
for those who have him for a schoolmaster and have
kept the earlier commandment - when I ordain that
men must not be slaves to anger." (Cf. Matthew 5.22)
And once more :
"The Law of Moses enacted to adulterers and the
impure that they must not commit adultery, or indulge
in vice, or pursue unnatural pleasures, and made death
the penalty of transgression; but I do not wish my
disciples even to look upon a woman with lustful desire." (Cf. Matthew 5.28)
And again, it said:
"Thou shalt not forswear thyself, but shalt perform
unto the Lord thine oaths; but I say unto you, Swear
not at all, but let your communication be Yea, yea ; Nay,
nay: for whatsoever is more than these cometh of evil." (Cf. Matthew 5.33)
And again, it commanded resistance against the unjust,
and reprisal, when it said :
"An eye for an eye, and a tooth for a tooth ; but
I say unto you, That ye resist not evil; but whosoever
shall smite thee on thy right cheek, turn to him the
other also. And he who will sue thee at the law, and
take away thy coat, let him have thy cloak also."
(Cf. Matthew 5.38-40)
And again:
"It exhorts to love your friend, and to hate your
enemies ; but I in my excess of goodwill and forbearance
lay down the law :
Pray for persecutors, that you may be children
of your Father in heaven, who letteth his sun rise on
the evil and on the good, and sendeth rain on the just
and the unjust."(Cf. Matthew 5.44)
[?:] And, moreover, the Mosaic Law was suited to the
hardness of heart of the vulgar, gave ordinances corresponding
to those under the rule of sense, and provided a form of
religion, reduced and inferior to the old.
"But I summon all to the holy and godly life of the holy men
of the earlier days. "
And in fine, it promises, as to children, a land flowing
with milk and honey:
"while I make citizens of the Kingdom of Heaven
those who are worthy to enter therein."
[Eusebius:] Such was the message to all nations given by the word
of the new covenant by the teaching of Christ. And the
Christ of God bade His disciples teach them to all nations,
saying :
[Jesus:] "Go ye into all the world, and make disciples of all
the nations . . . teaching them to observe whatsoever
I commanded you." (Cf. Matthew 28.19)
And in giving them to all men both Greeks and Barbarians
to keep He clearly revealed the nature of Christianity, the
nature of Christians, and the nature of the Teacher of the
words and instruction, our Lord and Saviour the Christ of
God Himself.
(...)
[Luiz 2015:]
I spent many hours attempting to find a copy of the greek version of this Eusebius book,
Proof of the Gospel, but no success so far.
I want to investigate this that looks like a quotation of some words of the Lord Jesus
that are not in the modern Bibles.
If someone knows more about that please help.
Eusebius: Proof of the Gospel
also called: Demonstration Evangelicatranslated to english by J Ferrar
we can read:
Eusebius, Proof of the Gospel, by J Ferrar
Book I chapter 6 page 40.
[Eusebius:] And as it stands on high, hear what it says
as it proclaims the law, which suits not Jews alone, but
Greeks and barbarians, and all nations under the sun :
[Jesus (?):] "O man! and all the human race! the Law of
Moses, beginning from one race of men, first called the
whole race of the Jews, because of the promise given
to their holy forefathers, to the knowledge of the one
God, and released its servants from bitter slavery to the
demons.
But I am the herald to all men and to the
nations of the whole world of a loftier knowledge of
God and holiness ; I call them to live according to the
ideals of those of Abraham's day, and men still more
ancient of pre-Mosaic date, with whom many of all races
are recorded to have shone in holiness as lights in the
world."
And again :
"The Law of Moses required all who desired to be
holy to Speed from all directions to one definite place;
but I, giving freedom to all, teach men not to look for
God in a corner of the earth, nor in mountains, nor in
temples made with hands, but that each should worship
and adore Him at home."
And again :
"The old law commanded that God should be worshipped
by the sacrifice of slain beasts, of incense
and fire and divers other similar external purifications.
But I, introducing the rites of the soul, command
that God should be glorified with a clean heart and a
pure mind, in purity and a life of virtue, and by true
and holy teaching."
And again:
"Moses forbade the men of his time who were defiled
with blood to kill; but I lay down a more perfect law
for those who have him for a schoolmaster and have
kept the earlier commandment - when I ordain that
men must not be slaves to anger." (Cf. Matthew 5.22)
And once more :
"The Law of Moses enacted to adulterers and the
impure that they must not commit adultery, or indulge
in vice, or pursue unnatural pleasures, and made death
the penalty of transgression; but I do not wish my
disciples even to look upon a woman with lustful desire." (Cf. Matthew 5.28)
And again, it said:
"Thou shalt not forswear thyself, but shalt perform
unto the Lord thine oaths; but I say unto you, Swear
not at all, but let your communication be Yea, yea ; Nay,
nay: for whatsoever is more than these cometh of evil." (Cf. Matthew 5.33)
And again, it commanded resistance against the unjust,
and reprisal, when it said :
"An eye for an eye, and a tooth for a tooth ; but
I say unto you, That ye resist not evil; but whosoever
shall smite thee on thy right cheek, turn to him the
other also. And he who will sue thee at the law, and
take away thy coat, let him have thy cloak also."
(Cf. Matthew 5.38-40)
And again:
"It exhorts to love your friend, and to hate your
enemies ; but I in my excess of goodwill and forbearance
lay down the law :
Pray for persecutors, that you may be children
of your Father in heaven, who letteth his sun rise on
the evil and on the good, and sendeth rain on the just
and the unjust."(Cf. Matthew 5.44)
[?:] And, moreover, the Mosaic Law was suited to the
hardness of heart of the vulgar, gave ordinances corresponding
to those under the rule of sense, and provided a form of
religion, reduced and inferior to the old.
"But I summon all to the holy and godly life of the holy men
of the earlier days. "
And in fine, it promises, as to children, a land flowing
with milk and honey:
"while I make citizens of the Kingdom of Heaven
those who are worthy to enter therein."
[Eusebius:] Such was the message to all nations given by the word
of the new covenant by the teaching of Christ. And the
Christ of God bade His disciples teach them to all nations,
saying :
[Jesus:] "Go ye into all the world, and make disciples of all
the nations . . . teaching them to observe whatsoever
I commanded you." (Cf. Matthew 28.19)
And in giving them to all men both Greeks and Barbarians
to keep He clearly revealed the nature of Christianity, the
nature of Christians, and the nature of the Teacher of the
words and instruction, our Lord and Saviour the Christ of
God Himself.
(...)
[Luiz 2015:]
I spent many hours attempting to find a copy of the greek version of this Eusebius book,
Proof of the Gospel, but no success so far.
I want to investigate this that looks like a quotation of some words of the Lord Jesus
that are not in the modern Bibles.
If someone knows more about that please help.
Thursday, March 26, 2015
4 EZRA VII. 26 to 115 English. 36 to 105.Latin - The Missing Fragment of the Fourth Book of Ezra - R L Bensly, 1875 and G.H.Box 1917
4th Ezra - Apocalypse of Ezra - II Esdras III to XIV from Syriac G.H.Box 1917
Page 51:
The temporary Messianic Kingdom and the
End of the World (4th Ezra VII. 26-[44])
26. For behold the days come, and it shall be when
the signs come which I have foretold to thee, and
the bride shall be revealed, appearing as a city,
and there shall be revealed she that is now cut off:
27. and whoever is delivered from these evils which
have been predicted, he shall see my wonders.
28. For my son the Messiah shall be revealed together with those who (are) with him,
and shall rejoice those that remain thirty years.
29. And it shall be after these years my son the Messiah shall
die, and all those in whom is human breath.
30. And the world shall return to its first silence seven
days, as it was at the beginning, so that no man is left.
31. And it shall be after seven days that world shall be awakened,
which now is not awake, and corruption shall perish.
32. And the earth shall give up those that sleep in
her, and the dust shall give up those that repose
therein, and the chambers shall give up the souls
that were put in them.
33. And the most High shall be revealed upon the
throne of judgement :
[and the end shall come,] (Cf. I Cor. XV. 24 ; other Versions omit.)
and compassion pass away,
and pity be far off,
and long-suffering be gathered ;
34. But my judgement alone shall remain,
and truth shall stand,
and faith flourish
35. And the work shall come,
and the reward be made known ;
and acts of righteousness shall awake
and acts of ungodliness shall not sleep.
(The Missing Fragment - 4th Ezra VII 36 - 105)
[36.] And the pit of torment shall appear,
but over against this the place of rest;
the furnace of Gehenna shall be revealed,
and over against it the Paradise of delights.
[37.] And then shall the Most High say to those
nations that have been raised :
Gaze and see what ye have denied,
or whom ye have not served,
or whose commandments ye have despised !
[38.] Look, therefore, over against you :
behold here rest and enjoyments,
and there fire and torment !
Thus shall he speak to them in that Day of Judgement.
[39.] For the Day of Judgement is thus :
[40.] on it there is no sun, nor moon, nor stars;
neither clouds, nor lightning, nor thunder;
neither wind, nor water, nor air;
neither darkness, nor evening, nor morning;
[41.] neither summer, nor winter, nor autumn;
neither heat, nor frost, nor cold;
neither hail, nor dew, nor rain;
[42.] neither noon, nor night, nor day;
neither light, [nor torch], nor radiance, nor
brightness,
save only the splendour of the glory of the Most High
from which they are destined to see what
hath been ordained.
(Or prepared: the uncreated light of the Divine Presence
will reveal what has been prepared for the judgement; cf.
Is. Lx. 19 f. ; Rev. xxi. 23)
[43.] But there shall be an interval as it were a
week of years.
[44.] But this is (my Judgement) and its law,
and to thee only have I made them known.
The Debate continued ; Israel's Election and the
Problem of Righteousness (VII. [45] — IX. 22)
The Fewness of the Saved (VII. [45]-[61])
[45.] And I answered and said : O Lord [my Lord],
I said even then - and say now again, that
blessed are all they who have come and have kept
the commandments which have been set forth by thee.
[46.] But concerning those about whom my petition
(was made)— who is there, then, of those who have
come, who hath not sinned? Or who is there
of (those) born who hath not transgressed thy commandment?
[47.] And now I see that for few
shall that coming world effect delight, but for many
torment.
[48.] For there is in us the evil heart
which hath caused us to err from these,
and led us into corruption,
and hath shewn us the ways of death,
and made known to us the paths of perdition,
and removed us far from life;
and this not of a few, but +perchance+ of all who
have been!
[49.] And he answered and said to me:
Hear me, [Ezra], and I will speak to thee,
and once again instruct thee.
[50.] For this cause the Most High hath made not
one world but two.
[51.] Thou, however, because thou hast said there
are not many righteous but few (while the ungodly abound)
- hear (the answer) to this:
[52.] If thou have precious stones
and few, against the number of these do thou set lead
and clay !
[53.] And I said : How, O Lord, is that possible ?
[54.] And he answered and said to me : Not only
so, but ask the earth, and she shall tell thee;
speak to her, and she shall recount to thee.
[55.] Say to her : Gold hast thou brought forth,
and silver, and copper, and iron, and lead, and clay;
[56.] But the silver is more (abundant) than gold, and
copper than silver, and iron than copper, and lead
than iron, and clay than lead.
[57.] Do thou, then, reckon up and see, what things are precious and to
be desired, the many or the few ?
[58.] And I answered and said : O Lord my Lord :
Things abundant are what are worthless, and things
few are precious.
[59.] And he answered and said to me : Do thou,
then, reckon up in thine own mind what thou hast
thought! Because everyone who hath a little that
(is) rare rejoiceth over it more than that one who
hath what is abundant.
[60.] So also is the promise of my judgement;
for I rejoice [and delight] over the few who live (are saved),
because they it is who now strengthen my glory,
and for whose sake my name is now extolled.
[61.] And I am not pained over the
multitude of those who are perishing; for these are
they who now
are made like a breath,
and as the smoke (vapor) are they counted, (Ps. cxliv. 4)
and are comparable unto the flame ;
who are burnt and extinguished. (Ap. Bar. Ixxxii. 3f)
Man's Evil Case bewailed (VII. [62]-[74])
[62.] And I answered and said : Oh, what hast
thou done, O earth, [that these have been born from
thee and are going to perdition!]
If now the intelligence is from the dust like the rest of creation,
[63.] it would have been better if also the dust had
not been, in order that the intelligence might not
(have) come into being from thence.
[64.] Now, however, the intelligence groweth
with us ; and on this account we are tormented,
because while we know it we are perishing.
[65.] Let the race of men mourn,
but the beasts of the field rejoice !
let all who are born lament,
but the cattle and the flock exult !
[66.] For it is far better lor them than for us,
because they do not expect the judgement, neither
do they know torture, nor hath life after death been
promised to them.
[67.] For what do we profit that we live, but are to suffer torment?
[68.] For all who are born
are defiled with sins,
and are full of iniquities,
and upon them their offences weigh heavily !
[69.] And if after death we were not coming into
judgement, it had been much better for us !
[70.] And he answered and said to me : And when
the Most High made the world, and Adam and all
that came from him, he first prepared the judgement,
and the things which pertain to the judgement.
[71.] And now from thine (own) words understand
that thou hast said that the intelligence groweth
with us.
[72.] Therefore the inhabitants of the
earth are on this account to suffer torment, because
while they have intelligence they have committed
iniquity, and have received commandments but have
not kept them, yea the Law which was bestowed
upon them they have rejected.
[73.] And what is there for them to say in the
judgement? Or how shall they open their mouth
and speak in the last time ?
[74.] For, how long a time hath the Most High been long-suffering
with the inhabitants of the world — and not indeed for
their sakes but for the sake of the times ordained ?
The state of the Soul between Death and
Judgement (VII. [75]-[101])
[75.] And I answered and said : If I have found
favour before thee, Lord [my Lord], make known
to thy servant this also, whether after death now,
when we give up, each one of us, our soul — whether
we are to be kept in rest until those times come in
which thou shalt renew thy creation, or are we to
suffer torment forthwith?
[76.] And he answered and said to me: I will
make known to thee concerning this also; but do
not thou mingle thyself with the rebellious, nor
number thyself with those that suffer torment.
[77.] For thou hast a treasure of works laid up with
the Most High, and it shall not be shewn to thee
until the last times.
[78.] But concerning death the teaching is :
When the decisive decree of judgement goeth forth
from the Most High concerning a man that he shall
die, as the spirit separateth from the body,
that it may be sent to him who gave it, (Cf. Eccles. xii. 7.)
it first of all worshippeth the glory of God.
[79.] But if it be of the deniers, or of those who
have not kept the ways of the Most High, or of those
who have hated the God-fearers
[80.] these souls enter not into the chambers (treasuries),
but henceforth are in torment, sighing and anguished, in seven ways.
[81] The first way : that they have resisted the
Law of the Most High.
[82.] The second way : that they are unable to repent and do good works
whereby to live.
[83.] The third way : that they see the
reward laid up for those who have believed.
[84.]The fourth way : when they know and understand
the torment that is prepared for them at the last.
[Wherein the souls of the ungodly shall be reproached ;
because while they had the time for service they did
not subject themselves to the commandments of the
Most High.] (Added by Syriac)
[85.] The fifth way: that they see the chambers of the other souls,
that are guarded by angels in great quietness.
[86.] The sixth way :
that they see the torment which is made ready for
them henceforth.
[87.] The seventh way, which exceedeth all the
ways aforesaid :
that they pine away through (from) confusion,
and come to an end through shame,
and burn through fear,
in that they see the glory of the Most High before
whom they now sin in their life,
(they have sinned in life) and before whom
they are destined at the last to be judged.
[88.] Of those, however, who have kept the way
of the Most High, this is the way, when the day
cometh that they shall be delivered from this corruptible vessel.
[89.] For in the time when they
dwelt therein they served the Most High painfully,
and at all hours endured danger, in order perfectly
to keep his Law who had given them the Law.
[90.] Wherefore this is the word concerning them.
[91.] First they behold with great joy the glory
of the Most High, who hath guided (receives) them, and they
rest [and come] by seven ways.
[92.] The first way: because with much toil they
have striven to overcome the evil thought which
was fashioned with them, that they might not go
astray from life to death.(that it might not lead them astray.)
[93.] The second way:
that they see the whirl
whereby the souls of the ungodly are whirled and
driven about, and the torment reserved for them.
[94.] The third way: that they see the witness
which their fashioner witnesseth concerning them
because they kept the Law entrusted (to them).
[95.] The fourth way: that they [see and] understand
the rest in which they now, as soon as they
have been gathered into their chambers (treasuries),
rest in profound rest, and are guarded by angels; and the
glory which is reserved for them at the last.
[96.] The fifth way: that they rejoice that they
have fled now from what is corruptible, and that
they inherit what is future; and further they see the
straitness and much toil from which they have been
freed, and the wide room (relreshment) which they are destined
to receive, and the delights they shall gain, and be
immortal.
[97.] The sixth way : when it shall be shewed to
them how their faces are destined to shine as the sun,
and how they are destined to be made like the light
of the stars, and no more corruptible.
[98.] The seventh way which exceedeth all these
aforesaid:
that they exult with boldness,
and are confident and not ashamed,(are glad without fear)
and hasten to behold the face of him whom they
served in their life and from whom they are destined
to be glorified, and from whom they are destined to receive reward.
(they are destined to receive their reward in glory)
[99.] These are the ways of the
souls of the righteous which from henceforth are
announced; and the way of tortures aforesaid
shall the resisters receive. (they that would not give heed shall suffer henceforth)
[Such souls ascend not into chambers (treasuries),
but from henceforth are afflicted with tortures and are grieved
and lament in seven ways.]
[100.] And I answered and said : Is then [place
or] time given to the souls, after they separate
from the body, to see what thou hast told me ?
[101.] And he answered and said to me : Seven
days have they freedom that in these seven days
they may see these things aforesaid; and after this
they shall be gathered into their chambers.
No Intercession on the Day of Judgement
(VII. [102]-[115])
[102.] And I answered and said : If I have found
favour in thy sight, make known to thy servant
this also: whether in the Day of Judgement the
righteous can intercede for the ungodly, or intreat
the Most High for them.
[103.] Either fathers in behalf of their sons, or
sons in behalf of their fathers, or brothers in behalf
of their brothers, or kinsfolk in behalf of their
kinsfolk, or friends in behalf of their friends?
[104.] And he answered and said to me: Because
thou hast found favour before my sight, I will make
known to thee concerning this also.
The Day of Judgement is a decisive day, and (one) declaring
to all the seal of truth. For as now a father sendeth
not a son, or a son his father, or a master his slave,
or a friend his dearest that in his stead he mav be
ill, or sleep, or eat or be healed;
[105.] so also then
can none pray on behalf of any on that day, neither
shall one lay a burden on any, for all then bear
everyone his own righteousness or his iniquity.
(End of the missing fragment)
[106.] (36) And I answered and said : How is it, then,
my Lord, (that) we have found that formerly
Abraham prayed for the Sodomites, and also Moses
in the wilderness for the fathers, when they sinned ;
[107.] and Joshua the son of Nun after him for
Israel in the days of Achar;
[108.] and Samuel in the days of Saul, and David for the ruin of the people,
and Solomon for those in the Sanctuary; (1 Kings viii. 22 f., 30 f.)
[109.] and Elijah for those who received the rain, and for
the dead that he might live; (Cf. 1 Kings xvii. 20 f.)
[110] And Hezekiah for the people in the days of Sennacherib, (Cf. 2 Kings xix. 15 f.)
and many on behalf of many?
[111] If, therefore, now, when corruption is grown up and mischief multiplied,
the righteous have prayed for the ungodly—why,
O Lord, should it not be so then also?
[112.] And he answered and said to me : This
world has an end, and the glory of God abideth not
therein continuously; therefore have the strong
prayed for those who have no strength.
[113] But the Day of Judgement is the end of this world and
the beginning of the future world, which dieth not
wherein
[114.] corruption is passed away,
and impudicity is dissolved,
and infidelity is abolished,
and righteousness is grown up,
and truth hath arisen.
[115.] So shall none then be able to compassionate
him who is condemned in the Judgement, nor harm
him who is victorious [in the Judgement.]
4 EZRA VII. 36-105.
From:
The Missing Fragment of the Fourth Book of Ezra - R L Bensly, 1875.
Latin
36. Et apparebit lacus tormenti, et contra ilium erit locus requietionis ; et clibanus
gehennae ostendetur, et contra eum iocunditatis paradisus.
Et dicet tunc Altissimus ad excitatas gentes : uidete et intellegite quern negastis, uel cui non
38 seruiuistis, uel cuius diligentias spreuistis. Uidete contra et in contra : hie iocunditas et requies,
et ibi ignis et tormenta; haec autem loqueris dicens ad eos in
die iudicii. Hie talis qui neque solem [habeat] neque lunam, neque Stellas,
40 Neque nubem, neque tonitruum, neque coruscationem, neque uentum, neque aquam,
neque aerem, neque tenebras, neque sero, neque mane, Neque aestatem, neque
uer, neque aestum, neque liiemem, neque gelu, neque frigus, neque grandinem,
neque pluuiam, neque rorem, Neque meridiem, neque noctem, neque ante
lucem, neque nitorem, neque claritatem, neque lucem, nisi solummodo splendorem
claritatis Altissimi, unde omnes incipiant uidere quae anteposita sunt.
44 Spatium enim habebit sicut ebdomada annorum. Hoc est iudicium meum et constitutio eius,
tibi autem soli ostendi haec.
45
Et respondi tunc et dixi : domine, et nunc dico
beati praesentes et' obseruantes quae a te constituta sunt ; Sed et [de] quibus
erat oratio mea, quis enim est de praesentibus, qui non peccauit, uel quis natus,
47 qui non praeteriuit sponsionem tuam ? Et nunc uideo, quoniam ad paucos pertinebit
48 futuram saeculi iocunditatem facere, multis autem tormenta. Increuit enim
in nos cor malum, quod nos abalienauit ab his, et deduxit nos in corruptionem, et
in itinera mortis, ostendit nobis semitas perditionis et longe fecit nos a uita ; et hoc
non paucos, sed pene omnes qui creati sunt. Et respondit ad me et dixit: audi
me et instruam te, et de sequenti corripiam te : Propter hoc non fecit Altissimus
unum saeculum, sed duo. Tu enim, quia dixisti non esse multos iustos, sed paucos,
impios uero multiplicari, audi ad haec: Lapides electos habueris paucos ualde,
ad niimerum eorum compones eos tibi, plumbum autem et fictile abundat. Et
dixi : domine, quomodo poterit ? Et dixit ad me : non hoc solummodo, sed interroga
terram, et dicet tibi, adulare ei, et narrabit tibi, Dices ei : aurum creas et
argentum et aeramentum, et ferrum quoque et plumbum et fictile ; Multiplicatur
autem argentum super aurum, et aeramentum super argentum, et ferrum super
aeramentum, plumbum super ferrum, et fictile super plumbum. Aestima et tu,
quae sint pretiosa et desiderabilia, quod multiplicatur aut quod raram nascitur.
Et dixi : dominator domine, quod abundat uilius, quod enim rarius pretiosius est.
Et respondit ad me et dixit : In te fstant pondera quae cogitasti, quoniam qui habet
quod difficile est, gaudet super eum, qui habet abundantiam ; Sic et a me repromissa
creatura, iocundabor enim super paucis et qui saluabuntur, propterea quod ipsi sunt
qui gloriam meam nunc dominatiorem fecerunt, et per quos nunc nomen meum
nominatum est; Et non contristabor super multitudinem eorum qui perierunt, ipsi
enim sunt qui uapori assimilati sunt et flammae, fumo adaequati sunt et exarserunt,
feruerunt et extincti sunt. Et respondi et dixi : tu terra, quid peperisti, si sensus
factus est de puluere, sicut et cetera creatura ! Melius enim erat ipsum puluerem
non esse natum, ut non sensus inde fieret. Nunc autem nobiscum crescit sensus,
65
et propter hoc torquemur, quoniam scientes perimus. Lugeat hominum genus, et
agrestes bestiae laetentur, lugeant omnes qui nati sunt, quadripedia uero et pecora
iocundentur. Multum enim melius est illis quam nobis, non enim sperant iudicium,
nee enim sciunt cruciamenta nee salutem post mortem repromissam sibi. Nobis autem
quid prodest, quoniam saluati saluabimur, si tormento tormentabimur ? Omnes enim
qui nati sunt, commixti sunt iniquitatibus, et pleni sunt peccatis, et grauati delictis
Et si non essemus post mortem in iudicio uenientes, melius fortassis nobis uenisset.
Et respondit ad me et dixit : et quando Altissimus faciens faciebat saeculum, Adam
et omnes qui cum eo uenerunt, primum praeparauit iudicium et quae sunt iudicii.
71
Et nunc de sermonibus tuis intellege, quoniam dixisti, quia nobiscum crescit sensus
Qui ergo commorantes sunt in terra, hinc cruciabuntur, quoniam sensum habentes
iniquitatera fecerunt, et mandata accipientes non seruauerunt ea, et legem consequuti
fraudauerunt earn quam acceperunt. Et quid habebunt dicere in iudicio, uel quomodo
respondebunt in nouissimis temporibus? Quantuna enim tempus ex quo
longanimitatem habuit Altissimus his qui inhabitant saeculum, et non propter eos,
sed propter ea quae prouidit tempera ! Et respondi et dixi : si inueni gratiam
coram te, domine, demonstra, domine, seruo tuo, si post mortem uel nunc quando
reddimus unusquisque animam suam, si conseruati conseruabimur in requie, donee
ueniant tempora ilia, in quibus incipies creaturam renouare, aut amodo cruciamur. Et
respondit ad me et dixit: ostendam tibi et hoc; tu autem noli commisceri cum eis
qui spreuerunt, neque connumeres te cum his qui cruciantur. Etenim est tibi thesaurus
operum repositus apud Altissimum, sed non tibi demonstrabitur usque in nouissimis
temporibus. Nam de morte sermo est : quando profectus fuerit terminus sententiae
ab Altissimo ut homo m.oriatur, recedeiite inspiratione de corpore ut dimittatur iterum
ad eum qui dedit adorare gloriam Altissimi primum. Et si quidem esset eorum qui
spreuerunt et non seruauerunt uiam Altissimi, et eorum qui contempserunt legem
eius, et eorum qui oderunt eos qui timent eum, Haec inspirationes in habitationes non
ingredlentur, sed uagantes erunt amodo in cruciamentis, dolentes semper et tristes.
Uia prima, quia spreuerunt legem Altissimi. Secunda uia, quoniam non possunt reuersionem
bonam facere ut uiuant. Tertia uia, uident repositam mercedem his qui
testamentis Altissimi crediderunt. Quarta uia, considerabunt sibi in nouissimis repositum
cruciamentum. Quinta uia, uidentes aliorum habitaculum ab angelis conseruari
cum silentio magno. Sexta uia, uidentes quemadmodum de eis pertransient in cruciamentum.
Septima uia est omnium quae supradictae sunt uiarum maior, quoniam
detabescent in confusione et consumentur in honoribus-f- et marcescent in
timoribus, uidentes gloriam Altissimi coram quem uiuentes peccauerunt et coram
quem incipient in novissimis temporibus iudicari. Nam eorum qui uias seruauerunt
Altissimi ordo est hie, quando incipient seruari a uaso corruptibili. In ep
tempore commoratae seruierunt cum labore Altissimo, et omni hora sustinuerunt
periculum, uti perfecte custodirent legislatoris legem. Propter quod hie de his
sermo : Imprimis uident cum exultatione multa gloriam eius qui suseipit eas,
requiescent enim per septem ordines. Ordo primus, quoniam cum labore multo
certati sunt, ut uincerent cum eis plasmatum cogitamentum malum, ut non eas
seducat a uita in mortem, Secundus ordo, quoniam uident complicationem, in qua
uagantur impiorum anitnae, et quae in eis manet punitio. Tertius ordo, uidentes
testimonium quod testificatus est eis qui plasmauit eas, quoniam uiuentes seruauerunt
quae per fidem data est lex. Quartus ordo, intellegentes requiem quam
nunc in promptuariis congregati requiescent cum silentio multo ab angelis conseruati,
fatque in nouissimis eorum manentem gloriam.-f- Quintus ordo, exultantes
quomodo corruptibile effugerint nunc, et futurum quomodo hereditatem possidebunt,
adhuc autem uidentes angustum et [labare] plenum, quoniam liberati sunt,
et spatiosum, [quod incipient] recipere fruniscentes et immortales. Sextus ordo,
quando eis ostendetur, quomodo incipiet uultus eorum fulgere sicut sol, et quomodo
incipient stellarum adsimilari lumini, amodo non corrupti. Septimus ordo, qui est
omnibus supradictis maior, quoniam exultabunt cum fiducia et quoniam confidebunt
non confusi, et gaudebunt non reuerentes, festinant enim uidere uultum
[eius], cui seruiunt uiuentes et a quo incipiunt gloriosi mercedem recipere. Hie
ordo animarum iustorum, ut amodo adnuntiatur, praedictae uiae cruciatus, quas
patientur amodo qui neglexerint. Et respondi et dixi : ergo dabitur tempus
animabus postquam separatae fuerint de corporibus, ut uideant de quo mibi
dixisti ? Et dixit : septem diebus erit libertas earum, ut uideant qui praedicti
sunt sermones, et postea congregabuntur in habitaculis suis. Et respondi et dixi
si inueni gratiam ante oculos tuos, demonstra mihi adhuc seruo tuo, si in die
iudicii iusti impios excusare poterint uel deprecari pro eis Altissimum, Si patres
pro filiis, uel filii pro parentibus, si fratres pro fratribus, si adfines pro proximis,
si fidentes pro carissimis. [Et respondit ad me et dixit: qnoniam inuenisti gratiam
ante oculos meos, et hoc demonstrabo tibi: dies iudicii dies decretorius est,
et omnibus signaculum ueritatis ostendet; quemadmodum enim nunc non mittit
pater filium, uel filius patrem, uel dominus seruum], uel fidus carissimum, ut pro
eo intellegat, aut dormiat, aut manducet, aut curetur; Sic nunquam nemo pro aliquo rogabit,
omnes enim portabunt unusquisque tunc iniustitias suas aut iustitias.
106
(36) Et respond! et dixi: et quomodo inuenimus modo, quoniam rogatiit primus
Abraham propter Sodomitas, et Moyses...
Tuesday, September 2, 2014
Êxodo 3.14 Análise de versículo Bíblico em Hebraico.
Êxodo 3.14 Análise de versículo Bíblico em Hebraico.
וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃
(Exodus 3.14 Westminster Leningrad Codex)
E disse Deus (Elohim) para Moisés serei o que serei / sou o que sou / será o que será
e (ele) disse então você dirá aos filhos de Israel o que será / o que é envia você / vós para vocês / para vós outros.
[אָמַר] = to say
[אֱלֹהִים֙] = Elohim, god
[אֶל] = at, to ; towards ; for =! [אֵל] = God, the Lord ; a god =! [אַל] = not, no, a-, don't
[מֹשֶׁ֔ה] = Moses
[הָיָה] = to be, to exist ; to happen, to take place, to occur ; to become, to develop into
[אהיה] ~ will be
[אני היה] ~ I was [אני אהיה] ~ I will be
[אֲשֶׁר] = that, which, whom ; who ; as regards, in regard to ; באשר - with respect to, with regard to ; מאשר - than, rather than, compared to
[שָׁלַח] = to send ; to dispatch ; to reach out
ויאמר אלהים אל משה אהיה אשר אהיה ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם
(Exodus 3.14 Aleppo Codex)
"And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."(Exodus 3.14 American Standard Version)
And
God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say
unto the children of Israel, I AM hath sent me unto you.
Êxodo 3:14
"E disse Deus a Moisés: EU SOU O QUE SOU. Disse mais: Assim dirás aos filhos de Israel: EU SOU me enviou a vós." (Êxodo 3.14 ACRF)Êxodo 3:14
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