Demonstrations

English translation by John Gwynn (1898); the original is not shown

I have received thy letter, my beloved, and when I read it, it greatly gladdened me that thou hast turned thy thoughts to these investigations. For this thing that thou hast asked of me shall be freely granted, for freely it was received. And whosoever has, and desires to withhold from him that seeks, whatsoever he withholds shall be taken away from him. Whoever of free grace receives, of free grace also does it behove him to give. And so, my beloved, as to that which thou hast asked of me, so far as my insignificance has apprehended, I will write to thee. And also whatsoever thou hast not sought of me, invoking God, I will explain to thee. Hear then, my beloved, and open the inward ears of thy heart unto me, and the spiritual perceptions of thy mind to that which I say unto thee.

English translation by John Gwynn (1898); the original is not shown

Faith is compounded of many things, and by many kinds is it brought to perfection. For it is like a building that is built up of many pieces of workmanship and so its edifice rises to the top. And know, my beloved, that in the foundations of the building stones are laid, and so resting upon stones the whole edifice rises until it is perfected. Thus also the true Stone, our Lord Jesus Christ, is the foundation of all our faith. And on Him, on [this] Stone faith is based. And resting on faith all the structure rises until it is completed. For it is the foundation that is the beginning of all the building. For when any one is brought nigh unto faith, it is laid for him upon the Stone, that is our Lord Jesus Christ. And his building cannot be shaken by the waves, nor can it be injured by the winds. By the stormy blasts it does not fall, because its structure is reared upon the rock of the true Stone. And in this that I have called Christ the Stone, I have not spoken of my own thought, but the Prophets beforehand called Him the Stone. And this I shall make clear to thee.

English translation by John Gwynn (1898); the original is not shown

And now hear concerning faith that is based upon the Stone, and concerning the structure that is reared up upon the Stone. For first a man believes, and when he believes, he loves. When he loves, he hopes. When he hopes, he is justified. When he is justified, he is perfected. When he is perfected, he is consummated. And when his whole structure is raised up, consummated, and perfected, then he becomes a house and a temple for a dwelling-place of Christ, as Jeremiah the Prophet said:—The temple of the Lord, the temple of the Lord, the temple of the Lord are ye, if ye amend your ways and your works. And again He said through the Prophet:—I will dwell in them and walk in them. And also the Blessed Apostle thus said:—Ye are the temple of God and the spirit of Christ dwelleth in you. And also our Lord again thus said to His disciples:—Ye are in Me and I am in you.

English translation by John Gwynn (1898); the original is not shown

And when the house has become a dwelling-place, then the man begins to be anxious as to that which is required for Him Who dwells in the building. Just as if a king or an honourable man, to whom a royal name is given, should lodge in the house, there would be required for the King all the appurtenances of royalty and all the service that is needed for the King’s honour. For in a house that is void of all good things, the King will not lodge, nor will he dwell in the midst of it; but all that is choicest in the house is required for the King and that nothing in it be deficient. And if anything be deficient there in the house in which the King lodges, the keeper of the house is delivered over to death, because he did not make ready the service for the King. So also let the man, who becomes a house, yea a dwelling-place, for Christ, take heed to what is needed for the service of Christ, Who lodges in him, and with what things he may please Him. For first he builds his building on the Stone, which is Christ. On Him, on the Stone, is faith based, and on faith is reared up all the structure. For the habitation of the house is required pure fasting, and it is made firm by faith. There is also needed for it pure prayer, and through faith is it accepted. Necessary for it too is love, and with faith is it compounded. Furthermore alms are needed, and through faith are they given. He demands also meekness, and by faith is it adorned. He chooses too virginity, and by faith is it loved. He joins with himself holiness, and in faith is it planted. He cares also for wisdom, and through faith is it acquired. He desires also hospitality, and by faith does it abound. Requisite for Him also is simplicity, and with faith is it commingled. He demands patience also, and by faith is it perfected. He has respect also to long-suffering, and through faith is it acquired. He loves mourning also, and through faith is it manifested. He seeks also for purity, and by faith is it preserved. All these things does the faith demand that is based on the rock of the true Stone, that is Christ. These works are required for Christ the King, Who dwells in men that are built up in these works.

English translation by John Gwynn (1898); the original is not shown

And if perchance thou shouldest say:—If Christ is set for the foundation, how does Christ also dwell in the building when it is completed? For both these things did the blessed Apostle say. For he said:—I as a wise architect have laid the foundation. And there he defined the foundation and made it clear, for he said as follows:—No man can lay other foundation than that which is laid, which is Jesus Christ. And that Christ furthermore dwells in that building is the word that was written above—that of Jeremiah who called men temples and said of God that He dwelt in them. And the Apostle said:—The Spirit of Christ dwelleth in you. And our Lord said:—I and My Father are one. And therefore that word is accomplished, that Christ dwells in men, namely, in those who believe on Him, and He is the foundation on which is reared up the whole building.

English translation by John Gwynn (1898); the original is not shown

But I must proceed to my former statement that Christ is called the Stone in the Prophets. For in ancient times David said concerning Him:—The stone which the builders rejected has become the head of the building. And how did the builders reject this Stone which is Christ? How else than that they so rejected Him before Pilate and said—This man shall not be King over us. And again in that parable that our Lord spake that a certain nobleman went to receive kingly power and to return and rule over them; and they sent after Him envoys saying:—This man shall not be King over us. By these things they rejected the Stone which is Christ. And how did it become the head of the building? How else than that it was set up over the building of the Gentiles and upon it is reared up all their building. And who are the builders? Who but the priests and Pharisees who did not build a sure building, but were overthrowing everything that he was building, as is written in Ezekiel the Prophet:—He was building a wall of partition, but they were shaking it, that it might fall. And again it is written:—I sought amongst them a man who was closing the fence and standing in the breach over the face of the land, that I might not destroy it and I did not find. And furthermore Isaiah also prophesied beforehand with regard to this stone. For he said:—Thus saith the Lord, Behold I lay in Zion a chosen stone in the precious corner, the heart of the wall of the foundation. And he said again there:—Every one that believeth on it shall not fear. And whosoever falleth on that stone shall be broken, and every one on whom it shall fall, it will crush. For the people of the house of Israel fell upon Him, and He became their destruction for ever. And again it shall fall on the image and crush it. And the Gentiles believed on it and do not fear.

English translation by John Gwynn (1898); the original is not shown

And He shows thus with regard to that stone that it was laid as head of the wall and as foundation. But if that stone was laid as the foundation, how did it also become the head of the wall? How but that when our Lord came, He laid His faith in the earth like a foundation, and it rose above all the heavens like the head of the wall and all the building was finished with the stones, from the bottom to the top. And with regard to the faith about which I said that He laid His faith in the earth, this David proclaimed beforehand about Christ. For He said:—Faith shall spring up from the earth. And that again, it is above, he said:—Righteousness looked down from the heavens.

English translation by John Gwynn (1898); the original is not shown

And again Daniel also spoke concerning this stone which is Christ. For he said:—The stone was cut out from the mountain, not by hands, and it smote the image, and the whole earth was filled with it. This he showed beforehand with regard to Christ that the whole earth shall be filled with Him. For lo! by the faith of Christ are all the ends of the earth filled, as David said:—The sound of the Gospel of Christ has gone forth into all the earth. And again when He sent forth His apostles He spake thus to them:—Go forth, make disciples of all nations and they will believe on Me. And again the Prophet Zechariah also prophesied about that stone which is Christ. For he said:—I saw a chief stone of equality and of love. And why did he say “chief”? Surely because from the beginning He was with His Father. And again that he spoke of love, it was because when He came into the world, He said thus to His disciples:—This is My commandment, that ye love one another. And again He said:—I have called you My friends (lovers). And the blessed Apostle said thus:—God loved as in the love of His Son. Of a truth Christ loved us and gave Himself for us.

English translation by John Gwynn (1898); the original is not shown

And definitely did He show concerning this stone:—Lo! on this stone will I open seven eyes. And what then are the seven eyes that were opened on the stone? Clearly the Spirit of God that abode on Christ with seven operations, as Isaiah the Prophet said:—The Spirit of God shall rest and dwell upon Him, (a spirit) of wisdom and understanding, of counsel and of courage, of knowledge and of the fear of the Lord. These were the seven eyes that were opened upon the Stone, and these are the seven eyes of the Lord which look upon all the earth.

English translation by John Gwynn (1898); the original is not shown

And also with reference to Christ was this (which follows) said. For he said that He was given as a light to all the Gentiles as the Prophet Isaiah said:—I have given Thee as a light to all the Gentiles, that Thou shouldest be My redemption to the ends of the earth. And furthermore David also said;—Thy word is a lamp unto my feet and a light unto my paths. And also the word and discourse of the Lord is Christ, as is written in the beginning of the Gospel of our Saviour:—In the beginning was the Word. And with regard to the light there again he bore witness:—The light was shining in the darkness and the darkness comprehended it not. What then is this:—The light was shining in the darkness and the darkness comprehended it not? Clearly Christ, Whose light shone in the midst of the people of the house of Israel, and the people of the house of Israel did not comprehend the light of Christ, in that they did not believe on Him, as it is written:—He came unto His own, and His own received Him not. And also our Lord Jesus called them darkness, for He said to His disciples;—Whatsoever I say unto you in the darkness, that speak ye in the light, namely, let your light shine among the Gentiles;because they received the light of Christ, Who is the Light of the Gentiles. And He said again to His Apostles:—Ye are the light of the world. And again He said unto them;—Let your light shine before men, that they may see your good works and glorify your Father which is in heaven. And again He showed with regard to Himself that He is the light, for He said to His disciples:—Walk while the light is with you, ere the darkness overtake you. And again He said to them:—Believe on the light that ye may be children of light. And again He said:—I am the light of the world. And again He said:—No man lighteth a lamp and putteth it under a bushel or under a bed, or putteth it in a hidden place, but putteth it upon the lamp-stand that every one may see the light of the lamp. And the shining lamp is Christ, as David said;—Thy word is a lamp unto my feet and a light to my paths.

English translation by John Gwynn (1898); the original is not shown

And furthermore the Prophet Hosea also said:—Light you a lamp and seek ye the Lord. And our Lord Jesus Christ said:—What woman is there who has ten drachmos and shall lose one of them, and will not light a lamp and sweep the house and seek her drachma that she lost? What then does this woman signify? Clearly the congregation of the house of Israel, to which the ten commandments were given. They lost the first commandment—that in which He warned them saying:—I am the Lord your God, Who brought you up from the land of Egypt. And when they had lost this first commandment, also the nine which are after it they could not keep, because on the first depend the nine. For it was an impossibility that while worshipping Baal, they should keep the nine commandments. For they lost the first commandment, like that woman who lost one drachma from the ten. So the Prophet cried unto them:—Light you a lamp and seek ye the Lord. And furthermore the Prophet Isaiah also said:—Seek ye the Lord and when ye shall have found Him, call upon Him; and when He is near let the sinner abandon his way and the wicked man his thought. For that lamp shone and they did not by it seek the Lord their God. And its light shone in the darkness and the darkness did not comprehend it. And the lamp was set up on the lamp-stand and those who were in the house did not see its light. And what then means this, that the lamp was set up on the lamp-stand? Clearly His being raised up upon the cross. And by this all the house was made dark over them. For when they crucified Him, the light was darkened from them, and shone amongst the Gentiles, because that from the time of the sixth hour (of the day) on which they crucified Him even unto the ninth hour there was darkness in all the land of Israel. And the sun set in midday and the land was darkened in the shining daytime, as is written in Zechariah the Prophet:—It shall come to pass in that day, saith the Lord, I will cause the sun to set in midday, and will make dark the land in the shining daytime.

English translation by John Gwynn (1898); the original is not shown

Now I must proceed to my former subject of faith, that on it are reared up all the good works of the building. And again, in what I said with regard to the building, it was in no strange fashion that I spoke, but the blessed Apostle wrote in the first Epistle to the Corinthians, saying;—I as a wise master-builder have laid the foundation, but every one buildeth on it. One builds silver and gold and goodly stones; another builds reed and straw and stubble. In the last day that building shall be tried by fire; for the gold and silver and goodly stones shall be preserved in the midst of the fire, because they are a firm building. But as for the straw and reed and stubble, the fire shall have power upon them and they shall be burned. And what is the gold and silver and goodly stones by which the building is raised up? Clearly the good deeds of faith, which shall be preserved in the midst of the fire; because Christ dwells in that secure building, and He is its preserver from the fire. And let us consider and understand (this) from the example that God has given us also in the former dispensation, because the promises of that dispensation will abide sure for us. Let us then understand from (the case of) those three righteous men who were cast into the midst of the fire and were not burned, namely, Hananiah, Azariah and Misael, over whom the fire had no power, because they built a secure building and rejected the commandment of Nebuchadnezzar the king and did not worship the image that he made. And as for those who transgressed the commandment of God, the fire at once prevailed over them and burned them, and they were burned without mercy. For the Sodomites were burned like straw and reed and stubble. Furthermore, Nadab and Abihu were burned, who transgressed the commandment of God. Again, two hundred and fifty men were burned, who were offering incense. Again, two princes and a hundred who were with them were burned, because they approached the mountain on which Elijah was sitting, who ascended in a chariot of fire to heaven. The calumniators also were burned because they dug a pit for righteous men. Accordingly, beloved, the righteous shall be tried by the fire, like gold and silver and goodly stones, and the wicked shall be burned in the fire like straw and reed and stubble, and the fire shall have power upon them and they shall be burned; even as the Prophet Isaiah said:—By fire shall the Lord judge and by it shall He try all flesh. And again he said:—Ye shall go out and see the carcases of the men who offended against Me, whose worm shall not die, nor shall their fire be quenched, and they shall be an astonishment to all flesh.

English translation by John Gwynn (1898); the original is not shown

And again the Apostle has commented for us upon this building and upon this foundation; for he said thus;—No man can lay another foundation than that which is laid, which is Jesus Christ. Again the Apostle said about faith that it is conjoined with hope and love, for he said thus:—These are three which shall abide, faith and hope and love. And he showed with regard to faith that first it is laid on a sure foundation.

English translation by John Gwynn (1898); the original is not shown

For Abel, because of his faith his offering was accepted. And Enoch, because he was well-pleasing through his faith, was removed from death. Noah, because he believed, was preserved from the deluge. Abraham, through his faith, obtained blessing, and it was accounted to him for righteousness. Isaac, because he believed, was loved. Jacob, because of his faith, was preserved. Joseph, because of his faith, was tried in the waters of contention, and was delivered from his trial, and his Lord established a witness in him, as David said:—Witness hath he established in Joseph. Moses also by his faith performed many wonderful works of power. By his faith he destroyed the Egyptians with ten plagues. Again, by faith he divided the sea, and caused his people to cross over and sank the Egyptians in the midst of it. By faith he cast the wood into the bitter waters and they became sweet. By faith he brought down manna and satisfied his people. By faith he spread out his hands and conquered Amalek, as is written:—His hands continued in faith till the setting of the sun. Also by faith he went up to Mount Sinai, when he twice fasted for the space of forty days. Again by faith he conquered Sihon and Og, the Kings of the Amorites.

English translation by John Gwynn (1898); the original is not shown

This is wonderful, my beloved, and a great prodigy that Moses did in the Red Sea, when the waters were divided by faith, and stood up on high like mountains or like mighty cliffs. They were checked and stood still at the commandment; they were closed up as in vessels, and fast bound in the height as in the depth. Their fluidity did not overflow the boundary, but rather they changed the nature of their creation. Irrational creatures became obedient. The billows became rigid and were awaiting the vengeance, when the people should have passed over. Wonderful was it how the waves stood still and expected the commandment and the vengeance. The foundations (hidden) from the ages of the world were revealed, and that which from the beginning had been liquid suddenly became dry. The gates lifted up their heads and the everlasting gates were lifted up. The pillar of fire entered and illuminated the entire camp. The people passed over by faith. And the judgment of righteousness was wrought upon Pharaoh and upon his host and upon his chariots.

English translation by John Gwynn (1898); the original is not shown

Thus also Joshua the son of Nun divided Jordan by his faith, and the children of Israel crossed over as in the days of Moses. But know, my beloved, that this passage of the Jordan was three times laid open by its being divided. First through Joshua the Son of Nun, and secondly through Elijah, and then through Elisha. For the word of the Book makes known that over against this passage of Jericho, there Elijah was taken up to heaven; for when Elisha turned back from following him and divided the Jordan and passed over, the children of the Prophets of Jericho came out to meet Elisha and said:—The spirit of Elijah rests upon Elisha. Furthermore when the people crossed over in the days of Joshua the son of Nun (it was there), for thus it is written:—The people passed over, over against Jericho. Also Joshua the son of Nun by faith cast down the walls of Jericho, and they fell without difficulty. Again by faith he destroyed thirty-one kings and made the children of Israel to inherit the land. Furthermore by his faith he spread out his hands towards heaven and stayed the sun in Gibeon and the moon in the valley of Ajalon. And they were stayed and stood still from their courses. But enough! All the righteous, our fathers, in all that they did were victorious through faith, as also the blessed Apostle testified with regard to all of them:—By faith they prevailed. Again Solomon said:—Many men are called merciful, but a faithful man who can find? Also Job thus said:—My integrity, shall not pass from me, and in my righteousness will persist.

English translation by John Gwynn (1898); the original is not shown

Also our Saviour used thus to say to every one who drew near to Him to be healed:—According to thy faith be unto thee. And when the blind man approached Him, He said to him:—Dost thou believe that I am able to heal thee? That blind man said to Him:—Yea, Lord, I believe. And his faith opened his eyes. And to him whose son was sick, He said:—Believe and thy son shall live. He said to Him:—I believe, Lord; help thou my feeble faith. And by his faith his son was healed. And also when the nobleman came near to Him, by his faith was his boy healed, when he said to our Lord:—Speak the word and my servant will be cured. And our Lord was astonished at his faith, and according to his faith it happened to him. And also when the chief of the Synagogue requested Him concerning his daughter, He said thus to him:—Only firmly believe and thy daughter shall live. So he believed and his daughter lived and arose. And when Lazarus died, our Lord said to Martha:—If thou believest, thy brother shall rise. Martha saith unto Him;—Yea, Lord, I believe. And He raised him after four days. And also Simon who was called Cephas because of his faith was called the firm rock. And again when our Lord gave the Sacrament of Baptism to His apostles, He said thus to them:—Whosoever believeth and is baptized shall live, and whosoever believeth not shall be condemned. Again He said to his Apostles:—If ye believe and doubt not, there is nothing ye shall not be able to do. For when our Lord walked on the billows of the sea, Simon also by his faith walked with Him; but when in respect of his faith he doubted, and began to sink, our Lord called him, thou of little faith. And when the Apostles asked of our Lord, they begged nothing at His hands but this, saying to Him:—Increase our faith. He said to them:—If there were in you faith, even a mountain would remove from before you. And He said to them:—Doubt ye not, lest ye sink down in the midst of the world, even as Simon when he doubted began to sink in the midst of the sea. And again He said thus;—This shall be the sign for those that believe; they shall speak with new tongues and shall cast out demons, and they shall lay their hands on the sick and they shall be made whole.

English translation by John Gwynn (1898); the original is not shown

Let us draw near then, my beloved, to faith, since its powers are so many. For faith raised up to the heavens (Enoch), and conquered the Deluge. It caused the barren to bring forth. It delivered from the sword. It raised up from the pit. It enriched the poor. It released the captives. It delivered the persecuted. It brought down the fire. It divided the sea. It cleft the rock, and gave to the thirsty water to drink. It satisfied the hungry. It raised the dead, and brought them up from Sheol. It stilled the billows. It healed the sick. It conquered hosts. It overthrew walls. It stopped the mouths of lions, and quenched the flame of fire. It humiliated the proud, and brought the humble to honour. All these mighty works were wrought by faith.

English translation by John Gwynn (1898); the original is not shown

Now thus is faith; when a man believes in God the Lord of all, Who made the heavens and the earth and the seas and all that is in them; and He made Adam in His image; and He gave the Law to Moses; He sent of His Spirit upon the prophets; He sent moreover His Christ into the world. Furthermore that a man should believe in the resurrection of the dead; and should furthermore also believe in the sacrament of baptism. This is the faith of the Church of God. And (it is necessary) that a man should separate himself from the observance of hours and Sabbaths and moons and seasons, and divinations and sorceries and Chaldæan arts and magic, from fornication and from festive music, from vain doctrines, which are instruments of the Evil One, from the blandishment of honeyed words, from blasphemy and from adultery. And that a man should not bear false witness, and that a man should not speak with double tongue. These then are the works of the faith which is based on the true Stone which is Christ, on Whom the whole building is reared up.

English translation by John Gwynn (1898); the original is not shown

Furthermore, my beloved, there is much besides in the Holy Books about faith. But these few things out of the much have I written to recall them to thy love that thou mayest know and make known and believe and also be believed. And when thou hast read and learned the works of faith, thou mayest be made like unto that tilled land upon which the good seed fell, and produced fruit a hundred-fold and sixty-fold and thirty-fold. And when thou comest to thy Lord, He may call thee a good servant and prudent and faithful, who on account of His faith, that abounded, is to enter into the Kingdom of his Lord.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Second Demonstration: On Love.

1. It is certain, my beloved, that the whole law and the prophets hang on two commandments, as our Savior said. The law and the prophets cannot persuade one who resists. So the Savior says: "On these two commandments hang the law and the prophets": that a person love the Lord his God with all his soul, with all his strength, and with all his power; and further, that a person love his neighbor as himself.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

When you go on and come to examine those two commandments on which the force of the whole law and the prophets hangs, [then you will understand that] if those two commandments, on which the strength of the whole law and the prophets hangs, were fixed in the hearts and minds of people, there would have been no need for the law and the prophets to be written down, as it is written: "The law is not laid down for the righteous but for the ungodly." So the law was laid down because of the ungodly. If righteousness had remained among people, there would have been no need of the law. On the other hand, if the law had not been laid down, the power of God would not have been known in all generations through all the wonders that he brought forth. When the house of Adam transgressed the commandment, death was decreed over the world; but the power of God was shown in this, that all people will rise at the end, at the time when the dominion of death will be taken away. Because of the sinners in the days of Noah, the power of God showed itself in the waters of the flood. Because Abraham kept the righteousness that is in the law, though the law had not yet been laid down, the power of God was shown in him through righteousness, when he brought back the spoil from Sodom by the power of his God and did not stretch out his hand to the plunder; and after that day God said to him: "Your reward is very great for your righteousness." He, on whom the law was not imposed, nevertheless practised the works of the law, and the law was not needed for his righteousness. In the same way Isaac and Jacob, his sons, had no need for a law to be laid down for their righteousness, for their father commanded them to do equity and judgment, as it is written that the Lord said of Abraham: "I know that he will command his sons after him to keep all my commandments." Joseph also kept the righteousness that is in the law when he did not give in to his mistress, for he said: "How shall I do this great evil and sin against God?" Likewise Moses kept the righteousness that is in the law when he refused to be called the son of Pharaoh's daughter; for this the Lord counted him worthy to give the law to his people by his hand. All these showed the works of the law, and yet the law had not been laid down for their righteousness; they were a law to themselves.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But when the time of the law came, it was added because of transgression. For [Scripture] has shown that the law is an addition. And why was this addition made, if not for the sake of the calling of the nations, which had been promised before the law? The law was a guardian and tutor until that seed should come in which the nations are blessed. For the word of the oath promised to Abraham is also the covenant of the promise, namely what God said to him: "In your seed all the nations will be blessed." And this word, which is a covenant, was promised to Abraham four hundred and thirty years before the law was laid down: that the nations should be blessed in his seed, which is Christ. The law was made after those four hundred and thirty years. For when Abraham received this promise he was eighty-five years old; from that time until Jacob went down into Egypt two hundred and five years are counted; and from the time Jacob went into Egypt until the people came out by the hand of Moses there are two hundred and twenty-five years.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now it is written that the time the children of Israel lived in Egypt was four hundred and thirty years. Why then, my friend, when they lived there two hundred and twenty-five years, are four hundred and thirty years ascribed to them? Only because they are counted from the time when God said to Abraham: "Know for certain that your seed will be strangers in a land not their own, and they will subdue them, and they will serve them four hundred years." For at the very time when this word was spoken to Abraham, "You will have offspring," [the word] was formed by faith in Abraham's heart, as it is written: "Abraham believed God, and it was counted to him for righteousness"; and at the same time the word of the servitude which his children were to serve in Egypt was conceived in Abraham's inmost heart, and he began to be anxious how his seed would come into servitude, and in his mind he was already serving in Egypt. Likewise Isaac and Jacob thought about the servitude and were serving in Egypt in their thought. So the servitude was promised to Abraham's descendants although they were not yet born; for that word preceded Isaac's birth by fifteen years, and the announcement of the servitude was made two hundred and five years before they entered Egypt; and so the promise that all the nations would be blessed in Abraham's seed was given four hundred and thirty years before the law. Nor could the law make the promise void; for the law was an addition, joined to the word of the promise, until the time of that …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And that word was kept one thousand seven hundred and ninety-four years, from the time it was promised to Abraham until the coming; and that word remained kept in custody one thousand three hundred and sixty-four years after the law was given. This word preceded the law by four hundred and thirty years, and when it came, it abolished the observances of the law. The law and the prophets are contained in those two commandments of which the Lord spoke; for the word is written: "All the law and the prophets prophesied until John the Baptist." The Lord also said: "I did not come to loose the law and the prophets but to fulfil them." And again it is written: "The truth of the law came through Jesus."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

In what then were the law and the prophets lacking, so that they had to be fulfilled? Only in this: that the covenant, which is itself the word of the promise, remained hidden in them. For that covenant given to Moses was not sealed until this later covenant came, which is also the earlier one: promised before, it was sealed later, when he who had made the covenant died; and the two covenants were confirmed; he made both one and abolished the law of commandments by his commandments. For the end of the law was brought to nothing by the coming of our Life-giver, who offered himself in place of the sacrifices of the law and was led like a lamb to the slaughter in place of the lambs of atonement. A fatted bull was slain for us, so that we need no longer offer the young of the herd. He came and was lifted up on the cross, so that sacrifices and offerings are no longer required of us. He gave his blood for all people, so that the blood of animals is not demanded of us. He entered the house of the sanctuary not made with hands and became high priest and minister of the holy place. From the time he came he abolished the observances of the law. From the time they bound him, their festivals were bound in chains; because they wished to judge the Righteous One, he removed judges from them; and because they rejected his royal power, he tore the kingdom from them, for he has come to whom the kingdom belongs. He was offered for us as a living sacrifice and did away with their sacrifices, and the children of Israel sat without sacrifices and without altar, without one to wear the ephod or to offer incense. He took from them seers and prophets because they did not listen to the great Prophet. The former covenant was fulfilled in the last. The works of the law grew old and obsolete and passed away; for from the time the new was given, the old perished. Nor were the sacrifices rejected only from the Savior's coming; even before, their sacrifices did not please him, as it is written: "I do not eat the flesh of calves, nor do I drink the blood of goats; rather sacrifice praise to God and pay your vows to the Most High." Again he said: "A contrite heart God does not despise." And again he says: "I did not take pleasure in sacrifices nor in peace-offerings … bind our feasts with chains up to the horns of the altar." "The sacrifice of God is a broken spirit." Isaiah the prophet also says: "I do not seek the multitude of your sacrifices, says the Lord." And again he says to them: "I have hated and cast off your festivals, and I will not smell your solemn assemblies."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But this word, in which the Savior says that the law and the prophets hang, is also beautiful, good, and fitting. For thus the Lord speaks: "Not one letter yod will pass from the law and the prophets until all things come to pass." For he took the law and the prophets and made them hang on two commandments, blotting out nothing at all from them. When you look closely at this word, you will find it to be the true keeping of the law; for whatever is written in it falls under this word: "Love the Lord your God with all your soul, with all your strength, and with all your heart"; and every work of the law aimed at this, that they should be led to the love of the Lord their God, and that a person should love his kinsman in the flesh as himself. Those two commandments stand above the whole law. And again, when you set your heart to consider the law, you will find written at the beginning of the whole law: "I am the Lord your God, who brought you out of the land of Egypt. You shall not make for yourself, beside me, any carved image or any likeness." So whoever makes no other god beside him is subject to that word on which the law and the prophets hang. Remember too, my beloved, that I wrote to you that the law is not laid down for the righteous; for he who keeps righteousness is placed above the commandment, the law, and the prophets. And so the Lord's word stands firm: "The letter yod will not pass from the law or the prophets"; for he sealed them in two commandments and made them hang on them.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Hear, my friend, the explanation of that word. If perhaps it is asked why it is written that the stay of the children of Israel in the land of Egypt was four hundred and thirty years, when in the promise made to Abraham it was said that they would stay four hundred years, and why thirty more are added, I will show you, my beloved, how the matter stands. When the fullness of the four hundred years came, Moses was sent to free them. But after he killed the Egyptian, they rejected their savior, and Moses fled to Midian; and as wrath came upon them, they stayed in Egypt thirty years. For when they said to Moses, "Who made you a ruler and judge over us?", the wrath of God [kept] them thirty years in Egypt … [and Mo]ses [stayed] in Midian thirty years. When extreme affliction pressed on them, he brought them out of Egypt. God showed this long-suffering, first so that they might be chastened for rejecting Moses; second, so that the iniquities of the Amorites might be completed. He added thirty years for the people beyond the term promised to Abraham, and he showed himself long-suffering to the Amorites for seventy years, thirty [spent] in Egypt and forty in the wilderness. And when the four hundred and thirty years were finished, with [another] forty, and the iniquities of the Amorites were complete, he brought them into the land of promise.

[9] You should know, my beloved, that God is bound by no law. So at one time he adds and at another subtracts, at another lengthens what is short. In the days of Noah, because of people's sins, he promised that the days of man would be one hundred and twenty years; but they were destroyed in the six hundredth year of Noah's life. For he says: "They will be one hundred and twenty years upon the earth." Since they were destroyed in the six hundredth year of Noah's life, he subtracted these twenty years. Again, when the iniquity of the sinful kingdom of Ephraim had multiplied, under the reign of Jeroboam the son of Nebat, who sinned and made Israel sin, it is written that God threatened the sinners through the prophecy of Isaiah the prophet, who said to them: "After sixty-five years Ephraim will fall away from being a people." This word was spoken in the first year of Ahaz, and in the fourth year of Hezekiah Shalmaneser king of Assyria went up against them, and after him Tiglath-pileser, who deported them from their land. Ahaz reigned over them sixteen years, and in the fourth year of Hezekiah the kings of Assyria took them, and after only twenty years Ephraim fell away from the people of Israel. So God cut off forty-five years from them; and the time he had first spoken and fixed was not completed as he himself had set it.

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Nor did he promise them that it would happen so as one ignorant [of the future], when afterwards the years were to be lengthened or shortened; he [did so] knowing for certain. For he knew the measure these years would have, but in his mercy he granted time for grace, so that people would be without excuse. But people despised God's long-suffering, and hearing that it would be a long time before the threatened wrath came, they dared to sin before God, saying: "What the prophets say, they prophesy for a distant time." Therefore, when this thought arose in them in the days of Ezekiel the prophet, and they said, "What this man prophesies is for a distant time," [the Lord] said to Ezekiel: "As I live, says the Lord of lords, there will be no more delay to my words; for the word that I speak I will fulfil shortly." So, as he had fixed beforehand, he gave people time for repentance, that perhaps they might repent; but they despised God's long-suffering and did not repent; therefore he changed the time he had set and determined for them. Nor did he act in ignorance, but as it is written: "Woe to him who plunders! Do not you plunder, and let not the liar lie against you. For where you choose to plunder, you will be plundered, and where you choose to lie, they will lie against you." Again it is written in Jeremiah: "If I speak against a nation and against a kingdom, to uproot and destroy and overthrow and lay waste, and that people turns from its wickedness, then I will make my word false, and what I spoke against them I will take back from them." Again Jeremiah says: "If I speak concerning a nation and a kingdom to build and to plant, and that people does evil before me, then again I will show my word to be false, and I will turn from it the good that I spoke to do for it."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written all this to you, my beloved, because, after I showed you above, in the former discourse on faith, that the foundation of the covenant in which we are established can rest on faith, in this second discourse I have written to you that the whole law and the prophets hang on those two commandments, in which our Savior says all the law and the prophets are contained. Faith is contained in the law, and through faith true love is made firm, which proceeds from those two commandments: when a person has loved the Lord his God, he also loves his neighbor as himself.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now then, my friend, hear the discourse on the love that proceeds from those two commandments. When our Life-giver came, he urged us to love, saying to his disciples: "This is my commandment, that you love one another." He also said to them: "A new commandment I give you, that you love one another." And again love … [Love] your [enemies], bless him who curses you, pray for those who trouble and persecute you. He also said this to them: "If you love the one who loves you, what thanks is there for you? For if you love the one who loves you, even the heathen do this: they love the one who loves them." And again our Life-giver said: "If you do good to the one who deals rightly with you, what thanks will you have? For even sinners and tax collectors do this. But you, so that you may be called sons of God who is in heaven, become like him who is merciful even to the ungrateful." The Savior said again: "Forgive and you will be forgiven; release and you will be released; give and it will be given to you." He also said, putting fear into us: "If you do not forgive people the sins by which they have sinned against you, neither will the Father forgive you." For he gave this admonition: "If your brother sins against you, forgive him; and even if he sins against you seven times in one day, forgive him."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

When Simon Peter heard this word, he said to the Lord: "How often, if my brother sins against me, shall I forgive him? Seven times?" The Lord said to him: "Not only seven times, but seventy times seven times." Even if he sins against you four hundred and ninety times in one day, forgive him. In this he showed himself like his good Father, who multiplied forgiveness toward Jerusalem. After he sent the children of Israel captive to Babylon, he chastened them there seventy years; but when his compassion was moved, he gathered them into their land through Ezra the scribe and extended his forgiveness toward them by half of one of his days, that is, seventy weeks of years, or four hundred and ninety years. But afterwards, when they had shed innocent blood, Jerusalem did not go unpunished; he delivered it into the hands of its enemies, who overthrew it and did not leave stone upon stone in it, nor did they keep its foundations for the Lord. Nor did he promise any longer that the sons of Edom would pay a penalty, because they had not cried out against Jerusalem: "Lay it bare, lay it bare, down to its foundations" … God … years, spared them, bearing their iniquities. But after this he overthrew Jerusalem and delivered it into the hands of strangers. By this measure our Life-giver commanded them that each should forgive his brother four hundred and ninety times in one day.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Do not be difficult, my beloved, about the word I have written to you, that God spared Jerusalem for half of his day; for David wrote in the ninetieth psalm: "A thousand years in the eyes of the Lord are like yesterday that has passed"; and likewise our wise teachers say that, as the world was established by God within six days, so it will be dissolved at the completion of six thousand years, and the sabbath of God will come, like that sabbath which followed the six days; as our Savior taught and showed us about the sabbath in these words: "Pray that your flight may not be in winter or on a sabbath." The Apostle also says: "Until now the sabbath of God remains; let us be eager to enter into his rest."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

When the Lord taught his disciples the prayer, he said to them: "Pray thus: Forgive us our debts, and we too will forgive our debtors." And again he said: "When you wish to bring an offering and remember that you have some enmity against your brother, leave your offering before the altar, go and be reconciled to your brother, and then come back and offer your offering"; so that no one, saying in prayer, "Forgive us our debts, and we too will forgive our debtors," may be snared by his own mouth and receive this answer from him who receives prayers: "You do not forgive your debtor; how then will you be forgiven?", and his prayer remain on earth. Moreover the Lord set before us the example of a man who began to take account from his servants; and when his servant came to him who owed him ten thousand talents, and his lord pressed him to pay the debt and he could not pay his lord the money, his lord ordered him released and forgave him the debt. But the wicked servant, forgetting the mercy his lord had generously shown him, went out and found one of his fellow servants who owed him a hundred denarii, and seizing him he choked him, saying: "Pay me what you owe me"; he did not accept the plea with which his fellow servant begged him, but went and threw him into prison. Therefore, because he to whom much had been forgiven did not forgive his fellow servant a little, he himself was handed over to the officers to beat him until he paid the debt. And he says to them: "So also my Father who is in heaven will do to you, unless each of you forgives his brother."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See too, my dearest, how highly the blessed Apostle also values love, when he says: "If you are zealous for great gifts, I will show you yet what the more excellent gift is." And he adds: "If I have prophecy and know all mysteries and all knowledge and all faith, so that I move a mountain, but do not have love, I shall gain nothing at all. And if I feed the poor with all that I have and hand over my body to be burned, but do not have love, again I shall gain nothing at all." For he speaks further thus: "Love is long-suffering and kind; it is not jealous, does not boast, is not puffed up, and does not seek what pleases itself only but what benefits many. Love hopes all things, endures all things; love never fails." And again he says: "Love is greater than all." The Apostle shows and demonstrates that love surpasses all after faith, and that a firm building is built on it. He shows further that prophecy is built in love, mysteries are revealed by love, knowledge is completed by love, faith is proved by love; and if someone who has faith moves a mountain, without love it profits nothing; or if a person gives to the poor whatever he has but does not give his alms in love, it does him no good; likewise, though he burn his body in fire for the name of the Lord, it will profit him nothing. He shows further that long-suffering, patience, gentleness, and not envying one's brother are found in the fullness of love; and again that patience, humility, and kindness are established in love. For faith is set on the rock of the building, but love is the bonding by which the walls of the house are held together. If some flaw is found in the bonds of the house, the whole building falls; so too in love, if you find dissension, all faith falls. Nor can faith drive out envy and strife until the love of Christ comes, just as a building cannot rise as it should as long as the walls are not bound together by their bonds.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I will show you, my friend, that love is more excellent than all things, and that through it the righteous of old were made perfect. Of Moses [Scripture] declares that he gave himself up for his people, wishing to be blotted out of the book of life, provided that the people were not blotted out. Again, when they rose against him to stone him, he made supplication to God for them, that they might be saved. David gave a like example of love: while Saul pursued him and constantly lay in wait for his life to kill him, David showed the most generous mercy toward Saul his enemy, who sought his life; for when Saul was twice delivered into his hands he did not kill him, and he repaid good for evil. Therefore good did not depart from his house, and he who had forgiven was forgiven. But Saul, because he repaid evil for good, evil did not depart from his house; he cried to God and God did not hear him, and he fell by the sword of the Philistines; and David mourned him bitterly. So David anticipated the carrying out of the Savior's command, who says: "Love your enemies" and "Forgive and you will be forgiven." So David loved and was loved; he forgave and was forgiven.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Elisha too [showed] the same love … his enemies [came] to him to seize him and do him harm. But he did them good, set bread and water before them, and sent them away from him in peace, fulfilling the word that is written: "If your enemy is hungry, feed him; and if he is thirsty, give him drink." Likewise Jeremiah the prophet prayed earnestly before God for those who had cast him into the pit and continually afflicted him. With these examples of the ancients the Savior taught us to love our enemies and to pray for those who hate us. If then he commanded us to love our enemies and pray for those who hate us, what answer will be left to us on the day of judgment, we who now hate our brothers and our own members? For we are of the body of Christ, and members of his members. Whoever hates one of the members of Christ will be torn away from the whole body, and whoever hates his brother will be separated from the children of God.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

We are also stirred to love by what the Savior himself taught us. For first he perfected it in himself, then he taught his hearers. He reconciled our enmity with his Father because he loved us, and gave his innocence for the guilty; the Good was defamed for the wicked, the Rich became poor for our sake, the Living died for the dead, and by his death he gave life to our mortality. The Son of the Lord of all took the form of a servant for our sake; and he whom all things serve subjected himself, to rescue us from the slavery of sin. And in his very great love he pronounced the poor in spirit blessed; he promised the peacemakers that they would be his brothers and would be called sons of God; he promised the humble that they would inherit the land of life; he promised those who mourn that they would be heard in their prayers; he pledged satisfaction in his kingdom to the hungry; he gladdened those who weep with his promise; he promised the merciful that they would obtain mercy, and foretold that the pure in heart would see God; he promised also those who suffer persecution for righteousness' sake that they would enter the kingdom of heaven; and to those afflicted for his name he promised good things and rest in his kingdom. He changed our dusty nature and made us the salt of truth, and rescued us from being the serpent's prey. He called us the light of the world, to free us from the power of death. He made us good instead of evil, pleasing instead of hateful, and gave us mercy instead of hatred; he shared with us the perfect man who brings good things out of his treasures, stripping us of him who brings evil things out of the overflow of the heart.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And because of the abundance of his love he healed the wounds of the sick. He cured the centurion's son because of the centurion's faith; he silenced the storm of the sea for us by his power, and drove out from us the demons of the Legion by his grace; in his mercy he restored the synagogue ruler's daughter to life; he also cleansed the woman from her flow of blood, and opened the eyes of the two blind men who came to him. He also gave his Twelve power and authority over every sickness and disease, and to us likewise through their hands. He kept us from the way of the Gentiles and the Samaritans, and in his mercy gave us strength not to fear when they bring us before the powers of the world. He sent division on the earth for the sake of his great peace. In his mercy he forgave the sinful woman many debts, and by his grace counted us worthy to build the tower at his expense. He cast unclean spirits out of us and made us a dwelling of his divinity; he sowed good seed in us, which will bear fruit, each a hundredfold, sixtyfold, and thirtyfold. He was placed in the world like a treasure hidden in a field; and he revealed the power of his greatness when he was cast down from the height into the depth and was not harmed. He satisfied the hungry who were fainting with five loaves and two fishes, five thousand men, besides children and women; and he showed the greatness of his glory. Because of his immense love he heard the Canaanite woman and raised her daughter from sickness. By the command of him who sent him he loosed the tongue of the mute man whose ear was also stopped; and the blind saw his light and through him praised him who sent him. And when he went up the mountain to pray … that boy whom the spirit troubled, when the lunatic demon departed at his word. He also gave us an example and likeness, that we become like little children in order to enter the kingdom of heaven. He said and taught about little children that no one should despise them, because their angels … [the man who] had been sick for thirty-eight years, and with the most generous gift of his grace he healed him. He also gave us [to know] that a lover of the world cannot please God, by the example of the rich man who put his hope in his possessions, and of the man who delighted in his riches, whose end was in Sheol: he asked for water on the tip of his finger, and no one gave it to him. And he hired us like labourers to work in his vineyard, which is the true vine. All these things our Savior did among us because of his exceeding love. Let us then, my friend, become sharers in the love of Christ, loving one another and fulfilling those two commandments on which the whole law and the prophets hang.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Pure fasting is precious before God and is kept like a treasure in heaven. It is armour against the evil one, a shield that catches the enemy's arrows. I have not said this out of my own mind, but from the holy Scriptures, which taught us first that fasting has at all times been a help to those who kept it in purity. For fasting, my beloved, is not only abstaining from bread and water; its observances are many. There is one who abstains from bread and water until he is hungry and thirsty. There is also one who fasts in order to remain in virginity, and when hungry does not eat and when thirsty does not drink; and this fasting is more excellent. There is one who fasts out of devotion; that too is fasting. But there is one who refrains from meat and wine and certain foods. There is further one who fasts to put a bridle on his mouth, so as not to utter shameful words. Another fasts from anger and tramples on his desires, so as not to be overcome by them. Another keeps himself from riches, to free himself from their slavery. Another abstains from various kinds of beds, to keep watch in prayer. Another withdraws from the business of this world, so as not to be overcome by the enemy. Another fasts to become a penitent and to please his Lord through affliction. Another, finally, joins all these together and makes of them one fast. But as one who abstains from food until he is hungry is said to fast as long as he abstains from food and drink, and if he eats or drinks a little he has broken his fast; so whoever has kept himself from all those things, if at some time he violates one or another of them, his fast will no longer be counted to him. Whoever breaks one of all these, his fast is valued no more than that of one who eats and drinks greedily. One who happens to break his fast because of hunger will not sin gravely; but one who has bound himself by vow to abstain from all these and comes to transgress one of them commits not a light but a very grave sin.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Take then, my beloved, the example of pure fasting. First Abel showed pure fasting in his sacrifice; then Enoch, in that he was pleasing before his God; and Noah, who kept his innocence in a perverse generation; Abraham too, magnified by his faith; and Isaac because of Abraham's covenant; and Jacob because of Isaac's oath, since he knew God; Joseph also because of his mercy and his governing. The purity of all these was in a fast made perfect before God. But if purity of heart is lacking, the fast is not accepted. Remember then, my beloved, and take note: it is a most excellent thing if a person cleanses his heart, guards his tongue, and keeps his hands from evil, as I wrote to you above. For it is not fitting for a person to mix honey with wormwood. So if someone fasts from bread and water, let him not mix curses and insults with his fast. Your house, which is the temple of God, has a single door; and it is not fitting for you, O man, that filth and mire should come out of that door through which the King enters. For when a person who abstains from every kind of wickedness has received the Body and Blood of Christ, he must guard carefully his mouth, through which the Son of the King enters. You have no authority, O man, to utter unclean words with your mouth. Hear what our Life-giver says: "What enters into a man does not defile him; but what comes out of the mouth, this defiles him."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Moses too fasted with a clean fast when he went up the mountain and brought down the law to the people; and when he had fasted twice forty days he was strengthened and gained the highest praise, when the skin of his face shone, and he turned wrath away from his people, so that it was not destroyed. After the example of Moses' fast, Elijah, a very strong man, also fasted when Jezebel pursued him; and fasting forty days he came to Horeb, the very place where God had spoken with Moses, who also revealed himself to him there and commanded him, saying: "Go, anoint Jehu the son of Nimshi, and Hazael, to take vengeance on the children of Israel, and Elisha the son of Shaphat to take your place." And he rejoiced in that manifestation of his Lord in that perfect fast, as Moses had rejoiced when he fasted forty and again forty days and turned God's wrath away from his people and brought down the tablets of the law written by the finger of God. These two had their glory in their fasting and through it were made perfect.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I will also show you an impious and bloody fast which cannot be acceptable: the one that Jezebel proclaimed, the inciter of Ahab and the ravager of Israel. She wrote letters in Ahab's name and sent them to the men of Jezreel, perverse men obedient to the perverse Jezebel; and in these most evil letters she had written: "Proclaim a fast and seat Naboth at the head of the people, and set two men, sons of wickedness, against him, to testify against him and say: Naboth cursed God and the king; and let him be struck with stones and die." And this, my beloved, that Jezebel wrote to them, that two men should give testimony against Naboth, she commanded them as though [taken] from the holy law. For it is written in the law: "One guilty of death shall not be put to death on the mouth of one witness, but on the mouth of two witnesses he shall die." It is also written: "Let the hand of the witnesses be first against him to stone him, and afterwards the hand of all the people." And what she further wrote to them, that they should testify against him that Naboth had cursed God and the king, this too she commanded them in her wicked letter as though from the holy law. For it is written: "Whoever blasphemes the name of God shall be crushed with stones, because he has profaned the holy name and cursed." But Jezebel was certainly not concerned about the blasphemed name of God; rather she cared for the desire of Ahab, who coveted Naboth's vineyard, unmindful of what is written: "You shall not covet anything that is your neighbor's."

[5] O Jezebel, corrupter of Ahab! Who is that God whom Naboth cursed? He whose altar you overthrew and whose prophets you killed! And what king did he curse? The one who overturned the law and wished to rob Naboth of his inheritance! Why then, Jezebel, did you not recall what is written at the beginning of the commandments of the law: "You shall not worship a strange god"? And you, Jezebel, serve Baal. Again it is written: "You shall not shed innocent blood in the land that the Lord your God has given you." You ought to have remembered, Jezebel, what is written: "The land in which blood has been shed will not be atoned for unless the blood of him who first shed it is shed in it." Did you fear these things, O Jezebel, when you were zealous with the zeal of iniquity, as though Naboth had cursed God, when he had not cursed? Again it is written: "Whoever sheds a man's blood, his blood shall be shed." The savage Jezebel shed the innocent blood of Naboth; therefore in the same place where the innocent blood flowed, in the fast wickedly proclaimed, there Jezebel's blood was shed, and the dogs devoured her; and because Ahab obeyed her counsels, the dogs licked his blood there too.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But if Jezebel, who did not keep the law, took and chose from the law itself what might serve her in her injustice, you, impious men, sons of Jezreel, how did you accept letters in which a fast of iniquity, false testimony, and the shedding of blood were set down? In what age did you ever hear: "Keep a fast and shed innocent blood"? Why did you not rather reject the evil letters with their false testimony? Therefore a just judgment was repaid to Ahab and Jezebel for the innocent blood of Naboth that they shed; and to the sons of Jezreel, because they obeyed Jezebel, a just judgment was likewise rendered. For Hosea prophesies and says: "Yet a little while and I will require blood upon the house of Jehu." Jehu required Naboth's blood at the hand of Jezebel and of the house of Ahab, and he killed the sons of Jezreel in the house of Baal. So the blood of Naboth came upon them, as Jehu said on that day of retribution: "Yesterday evening I saw the blood of Naboth and the blood of his sons." For retribution befell him; and the fast that the sons of Jezreel kept was turned into condemnation.

[7] The Ninevites also kept a pure fast when Jonah preached repentance to them. For it is written that, hearing Jonah's preaching, they proclaimed a constant fast and continual supplication, sitting in sackcloth and ashes. They took off their soft garments and were covered with sackcloth instead. They kept the infants from their mothers' breasts and the flocks and herds from the pastures. For Scripture says this: "The word reached the king of Nineveh, and he rose from his throne, laid aside his crown, sat on sackcloth, and sprinkled himself with ashes. And he had it proclaimed in Nineveh, his city, saying: By order of the king and his nobles, let neither man nor beast taste anything or graze, and let them not even drink water. But let man and beast be clothed with sackcloth, and let them cry to God with groaning, that he may turn his wrath and fury from us, that we may not perish." And Scripture continues: "God saw their works, that they turned from their very evil ways, and he turned his wrath from them and did not destroy them." It does not say, "He saw the fast of bread and water with sackcloth and ashes," but: "that they turned from their evil ways and from the wickedness of their works." For this reason the king of Nineveh had proclaimed: "Let each man turn from his evil way and from the iniquity that is in his hands." See, this is pure fasting; and so the fast the Ninevites kept was accepted, after they turned from their very evil ways and from the iniquity of their hands. The pure fast that the Ninevites fulfilled was well pleasing, and it was not like the fast of the Jezreelites, in which innocent blood was shed.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For always, my beloved, the fast by which one abstains from iniquities has been excellent; it is better than the fast of bread and water, better than if one lays himself down, or bows his neck like a hook, and puts sackcloth and ashes on himself, as Isaiah says. For when someone fasts from bread and water and all foods, when he spreads sackcloth and ashes under him and afflicts himself, he becomes pleasing, good, and acceptable; but it will be much better if he humbles his soul, looses the bonds of wickedness, and breaks the bundles of fraud: then his light breaks forth like the sun, his righteousness goes before him, and he is like a rejoicing garden and like a spring of water whose waters do not fail; and he is not like the hypocrites who darken their faces, disfigure their looks, and openly display their fast.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But consider [the followers] of the false teachings, which are instruments of the evil one: they fast and confess sins, but they have no one to give the reward. For who will repay a reward to Marcion, who does not confess our good Maker? Who will reward the fasting of Valentinus, who preaches that his makers were many and says that the perfect God cannot be named by the mouth or searched out by the mind? And who will pay a reward to the sons of darkness, the school of the impious Mani, who like serpents dwell in darkness and practise the arts of the Chaldeans and the teachings of Babylon? All these fast indeed, but their fast is not accepted.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But listen, my friend, and I will show you the acceptable fast that Mordecai and Esther fasted, which became a shield of salvation for all the children of their people, by which they also beat back the pride of Haman their troubler. His iniquity was turned upon his own head, and his evil counsels were turned back on himself. He was judged by the judgment with which he had wished to judge; the measure with which he meant to measure was measured to him; and what he planned to do happened to him. He was bound by the snare of his own sins; the riches in which he boasted did not go with him, and his wisdom did not save him. Because he was skilful in evil, his pride was brought low, his glory departed from him, his splendour was overthrown, and his strength humbled; he was struck by the blow he wished to inflict, and destroyed by the ruin he planned to bring, because he intended to kill all the Jews who were under the rule of King Ahasuerus. The fast of Mordecai and Esther became a shield that caught Haman's arrows. Haman himself was caught in his iniquity; the deadly sword pierced his own heart; his bow, bent for sin, was broken, as it is written against the wicked: "Let their sword enter their own hearts, and let their bows be broken." This was fulfilled against Haman when, the gallows having been set up for Mordecai and his children, Haman himself was hanged with his sons. He was caught in the pit he had made, entangled in the net he had hidden; his trap was sprung against himself; he fell into the snares of iniquity and perished for ever.

[11] But why, my beloved, did Haman ask and demand of the king that all the Jews should perish? Only because he was striving to avenge the children of his people and to blot out the name of the Israelites, as the memory of Amalek was blotted out under heaven. For Haman was a survivor of the Amalekites, for it is written that Haman was the son of Hammedatha the Agagite. While he was being raised in honour with King Ahasuerus, Mordecai sat all day at the king's gate because of his ward Esther, who had been brought in and had pleased King Ahasuerus above all the virgins her companions; and she went in and sat in the place of Queen Vashti; and Mordecai sat daily at the king's gate as the first. Haman was third from the king and honoured in all his kingdom; and all who were at the king's gates bowed down and did him homage when they saw Haman. But Mordecai did not rise in his presence; so for that reason he wished to take vengeance on the children of his people and to repay the vengeance of the Amalekites. For Haman traced his descent from Agag, king of Amalek, the one whom Saul brought back and Samuel hewed in pieces before the Lord. But Mordecai was of the stock of Saul, of the tribe of Benjamin and the sons of Kish. Because Saul had destroyed the Amalekites, Haman wished to avenge his people on Israel and the slaughter of Agag on Mordecai. But the madman did not know that it had been decreed against Amalek that its memory should be blotted out under heaven. For it is written in the holy law: "The Lord said to Moses: Tell Joshua the son of Nun to choose men for himself and go into battle against Amalek." And Joshua armed himself and fought against Amalek, and Amalek was overcome by the sign of the cross, when Moses stretched out his hands. But when those who had gone out to battle were killed, some were left surviving in their houses. Then the Lord said to Moses: "Write a book of remembrance and set it before Joshua the son of Nun; for I will utterly blot out the memory of Amalek from under heaven." But God was long-suffering toward the Amalekites, in case they might hear what is written in the holy books of God, "I will utterly blot out the Amalekites," and return to him, and he turn to them. For if they had repented, the same turning would have taken place as for the Ninevites, who, when God threatened them with destruction, openly showed repentance, and he turned his wrath away from them; in the same way as a covenant was granted to the Gibeonites, who did not perish with the Canaanites; and as repentance was granted to Rahab because she believed, so repentance would have been granted to the Amalekites if they had believed, while for four hundred years he dealt patiently with them. But only after that span of time, when he saw that they did not repent, his wrath came upon them, and he recalled all that Moses had set down in his holy book. For when Saul was raised to the kingdom, God said to Samuel: "Tell him that I remember all that Amalek did to you when you came out of Egypt and attacked you with the sword. Now go and destroy the wicked Amalek." And Saul went and struck Amalek; but because he showed mercy to Amalek he was rejected from his kingdom, for he left a survivor of them. Now that Haman came from the house of that Agag whom Saul had spared; but Mordecai belonged to the stock of Saul, who had destroyed the family of Agag.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

There are some, my beloved, who reproach Mordecai, saying: "Why did he not rise before Haman, who was honoured by the whole kingdom? What harm would he have suffered if he had shown him honour?" They add further: "If Mordecai had risen before Haman, he would not have devised this evil against Mordecai and the children of his people." But one who speaks so does not grasp what the matter means. Mordecai did this as a righteous man and one who kept the law. He did not rise in the presence of the wicked Haman because he looked to Saul, the founder of his family, who, because he had pity on King Agag, the forefather of the impious Haman, was cast down from his kingdom, and wrath came upon him. Likewise wrath would have come upon Mordecai, as it rose against Saul, if he had shown honour to Haman, a worthless man.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But for what reason, my beloved, had Amalek, above the other peoples, gone out to meet Israel in battle? This is surely what Amalek devised: "Let us go out and destroy the sons of Jacob and overturn the blessings of Isaac"; for he feared servitude to the sons of Jacob. For Isaac had said to Esau: "You will serve Jacob your brother; but if you turn back, his yoke will be taken from your neck." You should know that Amalek was the son of a concubine of Eliphaz, the son of Esau; so he did not wish to serve the sons of Jacob. And why, my friend, had Isaac said to Esau, "You will serve Jacob your brother"? The word itself shows it: because Esau had taken his wives from the daughters of Canaan, whom Noah his father had cursed. For Noah had said to him: "You will be a servant of servants to your brothers." So Abraham and Isaac, knowing that the Canaanites were cursed, did not take their daughters as wives for their sons. Abraham by no means took such a wife for Isaac, nor Isaac for Jacob, lest the cursed seed of the Canaanites be mixed with the offspring of Shem, whom Noah had blessed. Therefore Amalek, son of Eliphaz, son of Esau, wished to make void the curses of Noah and the blessings of Isaac, and to attack the sons of Jacob. So with good reason God wrote against Amalek that their memory would be destroyed by the sons of Rachel. First Joshua the son of Nun, of the tribe of Joseph, fought against them; afterwards Saul, of the sons of Benjamin. Finally Mordecai finished off their remnant by his fasting. For of all the sons of Esau, Amalek [alone] wished to contend with the sons of Jacob, and his memory was wiped out. See how, through the fast of Mordecai and Esther, Haman was cast down from his rank, the remnant of the Amalekites perished, Mordecai took over Haman's office and became great in the whole empire of Ahasuerus, while Queen Esther was set in the place of Vashti.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Daniel too kept an acceptable fast for three weeks of days for his people, that their time in Babylon might not be prolonged beyond seventy years. And by his fast of twenty-one days he was counted worthy to be heard before his God. In those same days Gabriel, who always receives prayers, rose to his aid; Michael, their Prince, also came to help with Gabriel, and both withstood the Prince of Persia for twenty-one days; and [Gabriel] brought help to Daniel in his fast. You should know, my beloved, that Gabriel is the one who receives prayers before God. Therefore Gabriel stood by Daniel as he prayed, strengthened him, and said to him: "Your prayer has been heard before God, and I have come because of your words." And he encouraged him, saying: "Be strong, man of desires." And as he came to him in the prayer of his fast, so too Gabriel presented the prayers of Zechariah to God when he announced to him the birth of John. For he said to him: "Your prayer has been heard before God." Likewise he offered Mary's prayers to God and brought her the good news of the birth of Christ, saying: "You have found grace before God." And Mary found grace in no other way than by her fasting and prayer. So Gabriel received pure prayers and presented them before God. But Michael was the Prince of the children of Israel; for of him [God] said to Moses: "See, I send my angel before you, and he will crush the Amorites who are in the land before your face." He is also the one who showed himself to the donkey of Balaam, when he went to curse Israel; he again who appeared to Joshua the son of Nun with a drawn sword in the plain of Jericho; when Joshua saw him he thought he was one of the enemy and said to him: "Are you ours or of our adversaries?" Michael said to him: "I am the Prince of the hosts of the Lord, and now I come"; and he himself overthrew the walls of Jericho before Joshua the son of Nun; he also struck thirty-one kings before him; he crushed a thousand thousand Ethiopians before Asa; he too killed one hundred and eighty-five thousand in the camp of the Assyrians. And when the children of Israel went to Babylon, he went with them and fought for them …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But why, my beloved, did Daniel fast these three weeks of days, praying and making supplication to the Lord, when it is not written that he had fasted before? … the seventy years of the overthrow of Jerusalem, which Jeremiah the prophet had foretold … because of their sins, longer than seventy … Gabriel with Michael, their Prince. For that Michael was to have rest among them when they returned to their land … he helped, so that the fruits of their prayers in the sanctuary might be multiplied … entrusted, from the impious [Prince] of Persia … might rejoice in them. See then how Daniel's excellent fast prevailed and, at the fullness of the seventy years, turned back the captivity of his people.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But the Captain of our hosts is greater than Gabriel, more excellent than Michael, stronger than the Prince of Persia; for he is our Life-giver, our Lord Jesus Christ, who came, put on our mortality, and suffered and was tempted in the body he took from us, so that he could help those who are tempted. For he fasted for us and overcame our adversary, and he commanded us to fast and keep watch at all times, so that through the power of pure fasting we may come to his rest.

Here ends the Demonstration on Fasting.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Purity of heart is a prayer more excellent than any prayers uttered with a loud voice; and silence joined to cleanness of mind surpasses the sound of a man who shouts. Now then, my beloved, give me your attention and thought, and hear the power of pure prayer. See how the righteous of old, our fathers, became illustrious before God through their prayer, and how it became for them a pure sacrifice. For through prayer sacrifices were accepted. Prayer turned back the flood; it healed barrenness; it routed armies; it revealed mysteries; it opened the sea and divided the Jordan; it held back the sun and made the moon stand still; it destroyed the unclean; it brought down fire; it shut up the heavens; it brought up from the pit, rescued from the fire, and saved from the sea. The power of prayer accomplishes very much, just as the power of pure fasting is very great; and what I have already set out and shown you in the previous discourse about pure fasting, I will not be slow to show again about prayer.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

First of all, Abel's sacrifice was accepted before God because of the purity of his heart, and Cain's sacrifice was rejected. But how do we learn that Abel's sacrifice was accepted and Cain's spurned? How did Abel know that his offering had been accepted, and Cain that his was rejected? This I will teach you as well as I can. Know, my beloved, that whether a sacrifice was accepted by God was recognized in this: fire sent down from heaven consumed the sacrifice. So when Abel and Cain set out their offerings together, the living fire, the minister of God, came down and licked up Abel's pure offering; but it did not come near Cain's offering, since it was impure. From this Abel knew that his offering was accepted, and Cain in turn that his was rejected. Then from the very fruits of Cain's heart it was shown, and testimony was given against him, that he was full of deceit, when he killed his brother; for his hands brought forth what his thought had conceived. But the purity of Abel's heart was his prayer.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I want to show you, my beloved, that all accepted sacrifices were [consumed] by fire. So when Manoah, Samson's father, offered a sacrifice, the living fire came and licked around it, and the angel who was speaking with Manoah went up to heaven in the flame. Abraham too, when God confirmed to him the promise of the son to be born to him, was told: "Set out for yourself a heifer three years old, a she-goat three years old, a turtledove also, and a young pigeon." When Abraham had sacrificed them, cut them in two, and laid each part opposite the other, a deep sleep fell on him; darkness came, and fire came down, passed between the parts, and burned up Abraham's sacrifice. So also the living fire came down and consumed the sacrifices offered in the Tabernacle of the covenant. And likewise, with the sons of Aaron, Nadab and Abihu, who despised the service of the sacrifice, fire came down as usual at the time of sacrifice; and when it did not find their sacrifices clean, it did not touch them. Seeing that the sacrifice was not consumed, they brought strange fire to burn it, so as not to be rebuked by Moses [with the words]: "Why has the sacrifice not been burned?" So the strange fire burned the sacrifice; but that heavenly fire burned them themselves, and the Lord was sanctified in them, because they had despised his service. And when two hundred and fifty men rebelled against Moses and offered censers without command, fire was ordered to come down from the presence of the Lord, and it consumed them; and their censers were made holy by their death. So too Solomon, when he built the temple, offered sacrifices and victims; and he prayed, and fire came down from heaven and devoured the fat of the burnt offerings on the altar. So also fire came down and devoured the sacrifice Elijah made, and it was accepted like Abel's offering; but the sacrifice of the servants of Baal was rejected like Cain's sacrifice. I have written this whole argument about fire to you so that you might see clearly that Abel's sacrifice was consumed by fire.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now hear, my beloved, how much power appeared in that pure prayer. Abraham prayed, and he brought back spoil from five kings; the barren woman bore a child through his prayer; and by the power of his prayer he received the promise that in his seed the nations would be blessed. Isaac too showed the power of prayer when he prayed for Rebecca and she bore children; and again for Abimelech, and wrath was restrained from him.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Likewise Jacob our father prayed at Bethel and saw the gate of heaven opened and a ladder leading on high. And what Jacob saw is a mystery of our Savior. The gate of heaven is Christ, [as he said: "I am the gate] of life; whoever enters through me will live for ever." David also said: "[This is the gate of the Lord; the righteous] enter [through it]." And the ladder that Jacob saw is a mystery of our Savior, by whom righteous people ascend from below to above. It is moreover a mystery of the cross of our Savior, which was set up like a ladder, and at the top of which the Lord stood. For above Christ is the Lord of all, as the blessed Apostle said: "The head of Christ is God." Jacob called that place Bethel, and there Jacob set up a stone pillar as a witness and poured anointing oil on its top. And by these stones that received anointing Jacob our father foreshadowed another mystery: the peoples who have believed in Christ, behold, they are the ones who are anointed, as John says of them: "From these stones God can raise up children to Abraham." So by Jacob's prayer the mystery of the calling of the nations was prefigured.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Notice, my beloved, how many mysteries are hidden in that vision Jacob saw. He saw the gate of heaven, which is Christ; he saw the ladder, the mystery of the cross; he anointed the stones, a type of the nations; he vowed tithes to be given to Levi, for in him were hidden the givers of tithes and the receivers of firstfruits; in his loins was Judah, the lion's whelp, in whom lay hidden Christ the King; and in him he prefigured the anointing. The tribes enclosed in his loins vowed [firstfruits] to the Levites; the kings whom he held in his loins exalted his heart; and in him the prophetic spirit saw those who were to come forth from his seed. With only his staff he crossed the Jordan, bearing a wonderful mystery in his hands, namely the sign of the cross of the great Prophet. He set his foot toward the land of the sons of the East, because from it light has risen for the peoples. He came upon a well on whose mouth a stone was laid, which many straining together could not lift. Many shepherds had not been able to remove it to open the well, until Jacob came, who by the power of that Shepherd hidden in his loins lifted the stone and watered his flock. So too many prophets came, and they could not reveal baptism until the great Prophet came, who alone opened it, immersed himself in it, and cried out and said with a kind voice: "Everyone who thirsts, let him come to me and drink." Again, Jacob prayed as he returned from Laban, that he might be rescued from the hands of Esau his brother; and so he prayed and confessed, saying: "With my staff I crossed this Jordan, and now see, I am two companies." O wonderful mystery of our Savior! For when our Lord first came, he went forth [as] a shoot from the root of Jesse, in the likeness of Jacob's rod. And when he returns from his Father at the second coming, he will come again with two companies, one of the people and the other of the nations, as Jacob returned to Isaac his father with two companies. For Jacob returned with eleven of his sons; our Savior is accompanied by eleven disciples, since Judas is not among them. Benjamin was born afterwards, and Jacob had twelve sons; afterwards Tholomaeus too was chosen, and our Savior had twelve apostles. But let this be said of Jacob's prayer.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

What then shall we say of the power of Moses' prayer, which is without limit? Prayer freed him from the hands of Pharaoh and showed him the dwelling of his God. Through it he brought ten plagues on Pharaoh. Again his prayer opened the sea, made the bitter waters sweet, brought down manna, raised up the quail, split the rock so that water flowed. It overcame Amalek, strengthened Joshua, threw Og and Sihon into confusion in battle, sent the wicked down to Sheol, and turned God's wrath away from his people. It broke in pieces the calf of sin, brought the tablets down from the mountain, and made his face shine; and there would be more to tell of Moses' prayer than of Jacob's. Joshua the son of Nun also became powerful with God by his prayer. It split the Jordan, overthrew the walls of Jericho, destroyed Achan, held back the sun and made the moon stand still, routed kings, subdued the land, and gave it to the children of Israel as an inheritance.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Let us go on now to the prayer that Hannah, Samuel's mother, uttered in silence, which became well pleasing before God, opened her barrenness, and took away her reproach, so that she bore a Nazirite and a priest. Samuel himself prayed before his God when he showed a sign to the children of Israel, pointing out their sin in asking for a king. Samuel laid a sacrifice on the altar and made it rain in the days of the wheat harvest. David too prayed before his God and was rescued from the hands of Saul. Again, when he had numbered the people, he prayed and turned wrath and fury from them, when the destroyer was prevailing against them. Asa also prayed, and his prayer showed very great power, when Zerah the Ethiopian came out against him with his army of a thousand thousand; Asa prayed and said: "In this your power will be shown, our God, when you deliver a great people into the hands of a smaller people." And God heard his prayer and sent his angel, who threw them into confusion. So huge forces were overcome by the power of Asa's prayer. Likewise Jehoshaphat his son struck and defeated an army of enemies by his prayer. Hezekiah likewise prayed, and his prayer destroyed one hundred and eighty-five thousand by the hand of the angel, the captain of the hosts. Jonah too prayed to God from the depth of the sea, and he was listened to and heard and kept safe. His prayer opened the abyss, overcame the waves, prevailed over the storm, split the clouds, was carried through the air, opened heaven, and [was brought] to the throne of majesty by the hand of Gabriel … and the depths vomited out the prophet … Hananiah, Azariah, and Mishael also prayed, and their prayer conquered the flame, made the power of the fire ineffective, and changed its burning nature; it humbled the king's fury and freed the righteous men. … [Daniel prayed, and the lions, though] most ravenous, [did not] eat the flesh or the bones of the righteous man. The lions stretched out their paws and caught Daniel so that he would not fall to the ground; … [Daniel] said to Darius: "My God sent his angel, who shut the mouths of the lions, and they did not harm me." … and the lions were refreshed, because on account of Daniel they saw light. And when Daniel grew sleepy and wished to sleep, the lions lay down so that he might lie on them and not on the ground. That pit was brighter than the upper room [where he] only at [set] times prayed. Daniel came up unharmed, and his adversaries were thrown in in his place; the mouths of the lions were opened, and they devoured them and crushed their bones. Moreover, his prayer, when the seventy years were complete, brought the captivity back from Babylon. And each of our righteous fathers, when a time of trouble came, took up the weapons of prayer, so as to be rescued from distress by it.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Our Savior too taught prayer in these words: "Pray in secret to him who is hidden; he sees all things." For he says: "Enter your room and pray to your Father [who is in secret, and your Father who sees in secret] will reward you." But why, my beloved, did our Savior command this, saying: ["Pray in secret, with the door shut," when we may pray anywhere …]? I will tell you as I have understood it. He said, then: "Pray to your Father in secret, with the door shut." This is, as the Lord's word declares to us: "Pray in secret", in your heart. "And shut the door." What is the door he commands you to shut, if not your mouth? For you are the temple in which Christ dwells, as the Apostle says: "You are the temple of the Lord"; he will enter the inner man, that is, this house, and will cleanse it from all uncleanness, when the gate, which is your mouth, is shut. Otherwise, how will you understand the matter? If you happen to be in a field where there is no house or gate, will you perhaps not pray in secret? Or if you happen to be on the top of a mountain, will you not pray at all? The Savior showed further that God knows the will of the heart and the thought, as the Lord himself wrote: "Your Father knows what you need before you ask him." And in Isaiah the prophet it is written: "Before my chosen call, I will hear them; before they cry out, I will answer them." Again Isaiah says of the wicked: "Even if you multiply prayer, I will not hear." He says again: "They will cry in my ears with a loud voice, and I will not hear them." This he says about deceitful prayer, which is not accepted. You must hear all those words with discernment; then you will understand their force.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

In the same place our Life-giver uttered another word, which must also be received with thought. For he says: "Where two or three are gathered in my name, there I am in the midst of them." How do you understand this word, my beloved? See, the Savior says: "Where two or three are gathered in my name, there I am in the midst of them." If you are alone, is Christ not with you? Of those who believe in Christ it is also written that Christ dwells in them, which shows that, just as when two or three are found together, Christ is with them. I will show you that not two or three, but more than a thousand people may sometimes be gathered in the name of Christ, and yet Christ does not remain with them, while a man who is alone will have Christ with him. But the word of our Life-giver is pleasing and delightful to those who hear it: "Where two or three are gathered in my name, there I am in the midst of them." When a person gathers himself in the name of Christ, Christ dwells in him, and God dwells in Christ; so that person becomes one made up of three: the man himself, Christ who dwells in him, and God who is in Christ, as the Lord himself said: "I am in the Father, and the Father is in me." He also said: "I and the Father are one." And again: "You are in me, and I am in you." He also said through the prophet: "I will dwell in them and walk among them." By this argument you can understand that saying of the Savior.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I will show you, my beloved, that in each of the righteous, our fathers, [God was with them] when they prayed. Moses, while he prayed on the mountain, was indeed alone, but God was with him; and he was not unheard because he was alone; rather his prayer, kindly received, restrained the divine wrath. Likewise Elijah on Mount Carmel was alone, and his prayer displayed wonderful powers: by it the heavens were shut, and by it again their bonds were loosed. It took the prey from the hands of death and snatched the spoil from Sheol; it rooted out abomination from Israel; it brought down fire three times, once on the altar and twice on the captains; and the fire that fell from heaven through his prayer took vengeance for him. He bent his knees to pray and was heard at once; but the four hundred and fifty men who cried out with raised voices were not heard, because they cried in the name of Baal; but Elijah, though he was alone, was counted worthy to be heard. Likewise Jonah the prophet was heard when he prayed from the depths of Sheol; though he was alone, he was heard at once and received an answer. Elisha also prayed and drew [a dead man] back from Sheol, and was saved from the hands of the wicked who surrounded him. He seemed to be alone, and yet a great army was present around him. For he said to his disciple: "More are with us than with them." You would say they were left alone, and yet they were not alone. From what I have shown you, you can understand the word of the Lord who says: "Wherever two or three are gathered in my name, there I am in the midst of them."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

As I advised you above, when you pray, lift your heart upward and lower your eyes, gather yourself into your inner man, and pray in secret to your Father who is in heaven. I have written you all these things about prayer: that if it is clean it is received, and if unclean it is rejected; for there are among us those who multiply prayers, draw out their supplication, bow down, and stretch out their hands, though the works of prayer are far from them; and they say the prayer [taught] by our Life-giver: "[Forgive us our debts, as] we too forgive our debtors." But you who pray, remember that you are offering a sacrifice before God; will not he who presents prayers be ashamed of a blemished sacrifice? You, I say, who pray to be forgiven and confess that you forgive, first consider in your mind whether you really forgive, and then you will confess that you forgive. Do not lie to God and say "I forgive" while you do not forgive. For God is not a man like you, that you should lie to him. If a man sins against a man, he will ask the Lord; but if a man offends against God, whom will he entreat? So do not condemn yourself by your prayer. Hear further what the Lord says: "When you offer your offering [and remember an anger] that you hold against your brother, leave your offering before the altar, go and be reconciled with your brother, and then come back and offer your offering"; lest perhaps, when you pray, you remember that you keep some anger in your heart. Picture to yourself that your prayer has been left before the altar, and that he who presents prayers does not wish to carry it from the earth; for he inspects your sacrifice to see whether it is defiled; if it is clean he will bear it before God; and if he finds in your prayer, "Forgive me and I will forgive," then he who offers prayers will answer the one praying: "First forgive your debtors, and then I will present your petition to your creditor. Forgive a hundred denarii according to the measure of your poverty, and your creditor will forgive you ten thousand talents according to his magnificence, and will not demand interest or usury from you." And if you are willing to forgive, he who presents prayers will receive your sacrifice and take it up with him. But if you do not forgive, he will say this to you: "I will not offer an unclean sacrifice before the holy throne; you yourself will come there to give account to your creditor, and you will bring your offering with you"; and he will leave it and depart. But hear the prophet. What does he say? "Cursed is he who, having a choice male in his flock and making a vow, sacrifices to the Lord what is weak." And further: "Offer it to your governor; perhaps you will please him, or he will receive your face." So you must forgive your debtors before you pray, and then pray. And when you pray so, your prayer will go up before God and will not be left on the earth.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For he said through the prophet: "This is my rest: give rest to the weary." So do the works that give God rest, O man, and you will not need to say, "Forgive me." Refresh the fallen, visit the sick, support the needy: this itself is prayer. I want you to take this warning, my beloved: whenever a person does works that give God rest, that itself is prayer. For so it is written: when Zimri committed fornication with the Midianite woman, Phinehas the son of Eleazar saw him, went into the chamber, and killed them both. And their slaying was counted to him in place of prayer. For David speaks of him thus: "Phinehas arose and prayed, and it was counted to him for righteousness to all generations for ever." So the killing of these, done for God's sake, was counted to him as prayer. Take care, then, my beloved, when something comes your way that gives rest to God's will, not to say: "The time of prayer is here; I will pray and do it afterwards." For before you finish your prayer, that thing which would have relieved God will slip away from you, and you will be cheated of the very work that pleases God, and by your own prayer you will be guilty of sin. Rather carry out God's good pleasure, for that itself is prayer.

[15] But hear the word of the Apostle who says: "If we judged ourselves, we would not be judged." Judge within yourself what I tell you. If you undertake a long journey and, worn out by the heat, come thirsty to one of the brothers and say to him, "Relieve the torment of my thirst," and he answers, "The time of prayer is here; I will pray and then attend to you," and while he prays and before he comes to you, you die of thirst, which would seem better to you: that he went to pray, or that he relieved your torment? Or if, when you are travelling in winter, rain and snow come upon you and you are badly troubled by cold, and you come to your friend again at the hour of prayer, and he gives you the same answer, and you die of cold, what fruit will there be from the prayer of a man who did not relieve the afflicted? But when the Lord gave the parable of the judgment, he separated and set [people] on the right and on the left, and to those on the right he said: "I was hungry and you gave me to eat; I was thirsty and you gave me drink; I was sick and you visited me; I was a stranger and you took me in." He said the same to those on the left; and because they had not done these things, he handed them over to punishment; but the children of the right hand he sent into the kingdom.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Prayer is beautiful, and its works are glorious. Prayer is accepted when it is joined with good works; prayer is heard when forgiveness is found in it; prayer is pleasing when it is clean of all deceit; prayer is powerful when it is filled with divine power. What I have written to you, my beloved, that when a person does God's will, this itself is prayer, I indeed consider right; but do not, because of what I have told you, neglect prayer; rather be diligent in praying, and do not be overcome by weariness, as it is written that the Lord said: "Pray and do not lose heart"; be intent on vigils, drive sloth and idleness from you; be watchful day and night, and do not grow sluggish.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I will teach you the times of prayer. There is supplication, thanksgiving, and praise: supplication, when one implores mercy for his sins; thanksgiving, when you give thanks to your Father who is in heaven; praise, when you proclaim him for his works. If you are in trouble, bring supplication; if you are sustained by his benefits, give thanks to the giver; and when your mind is cheerful, offer praise. You should bring all your prayers before God according to this distinction. See how David at all times [prayed … "I will give thanks to you … for] your judgments, justly." And in another psalm he said: "Praise the Lord from the heavens, praise him in the heights." Again he says: "I will bless the Lord at all times; his praise is always in my mouth." So he prayed not in one way only, but in various ways.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I am persuaded, my beloved, that whatever people ask for earnestly, God grants them; but to one who offers prayers in mockery he does not consent, as it is written: … So one who prays, who offers prayers, must carefully examine his offering, lest some blemish be found in it; only then should he offer it; otherwise your sacrifice will remain on the earth. A sacrifice is nothing other than prayer, as I wrote to you above. For David says: "Sacrifice praise to the Lord; pay your vows to the Most High." Pure prayer surpasses all sacrifices. Be diligent, then, my beloved, in prayer, which speaks to God for you, as Isaiah the prophet wrote when he showed the children of Israel their sins and called them rulers of Sodom, and no longer children whom he had nourished and brought up; and they exchanged their glory for shame. Isaiah had said to them earlier: "I have nourished and exalted children"; but afterwards he said: "Rulers of Sodom and people of Gomorrah." But not listening to the voice of the prophet who said to them, "Their land is desolate, their cities burned with fire," and called them rulers of Sodom and people of Gomorrah, they took their sacrifices to offer them, so that they might be forgiven. But their sacrifices were not accepted, because their iniquity was too great, just as [the sacrifices] of the house of Eli the priest [were not]; for Scripture says: "The iniquity of the house of Eli will not be atoned for by victims or sacrifices." The same answer was given to the children of Israel; for Isaiah said to them: "What to me is the multitude of your victims? says the Lord. I am full of burnt offerings of rams; I take no delight in the fat of fatlings and the blood of bulls and goats. Who asked this of your hands?" And they: "Why then did you ask for these, and why are our sacrifices not accepted?" The prophet answered them: "Because your hands are full of blood." They say again: "What counsel is left to us?" And he says to them: "Wash and be clean; remove the wickedness of your works from my eyes; cease from evil and learn to do right; seek judgment, do good to the oppressed, judge for the orphans, and judge for the widows." They say to the prophet: "And when we have done these things, what will happen to us?" And he answers: "Thus says the Lord: When you have done these things, come, and let us talk together." And when do people talk with God, if not in prayer, provided it is without blemish? For prayer that has a blemish does not speak to God, as it is written that he answered and said: "However much you multiply prayer, I will not hear, because your hands are full of blood; when you are washed, then we will talk together; and if your sins are like scarlet, I will make them white as snow; and if they are red like crimson, [I will make them] like [wool …] if you contend, you will fall by the sword." … For he said to them: "Your hands are full of blood." And what is the blood? … they took … and the blood of the prophets … and it stained them, and they cannot be cleansed. But if they were washed in the water of baptism and received the Body and Blood of Christ … that victims and sacrifices have been rejected … Therefore love pure prayer and give your effort to supplication … use prayer. Pay attention to all that I have written to you, and whenever you pray, remember your friend.

English translation by John Gwynn (1898); the original is not shown

This reflection has befallen me at this time concerning the shaking that is to take place at this time, and the host that has assembled itself for the sword. The times were disposed beforehand by God. The times of peace are fulfilled in the days of the good and just; and the times of many evils are fulfilled in the days of the evil and transgressors. For it is thus written:—Good must happen and blessed is he through whom it shall come to pass; and evil must happen, but woe to him through whom it shall come to pass. Good has come to the people of God, and blessedness awaits that man through whom the good came. And evil is stirred up as regards the host that is gathered together by means of the evil and arrogant one who glories; and woe also is there reserved for him through whom the evil is stirred up. But do not, my beloved, reproach the evil person who has inflicted evil upon many; because the times were beforehand disposed and the time of their accomplishment has arrived.

English translation by John Gwynn (1898); the original is not shown

Therefore because it is the time of the Evil One, hear in mystery that which I am writing for thee. For thus it is written:—Whatsoever is exalted amongst men is despicable before God. And again it is written:—Everyone who exalteth himself shall be abased, and everyone who humbleth himself shall be exalted. Also Jeremiah said:—Let not the mighty glory in his might, nor the rich in his riches. And again the blessed Apostle said:—Whosoever glorieth, let him glory in the Lord. And David said:—I saw the wicked exalted and lifted up as the cedar of Lebanon; and when I passed by he was not, and I sought him and found him not.

English translation by John Gwynn (1898); the original is not shown

For every one that glories shall be humbled. Cain gloried over Abel his brother and slew him. And he was cursed and became a fugitive and a vagabond in the earth. Again the Sodomites gloried over Lot, and there fell upon them fire from heaven and burned them up and their city was overthrown upon them. And Esau gloried over Jacob and persecuted him, and Jacob received the birthright and blessings of Esau. And the children of Jacob gloried over Joseph, and (afterwards) fell down and worshipped him in Egypt. And Pharaoh gloried over Moses and over his people; and Pharaoh and his host were drowned in the sea. And Dathan and Abiram gloried over Moses, and they went down alive to Sheol. And Goliath threatened David, and he fell before him and was crushed. And again Saul persecuted David, and he fell by the sword of the Philistines. And Absalom exalted himself against him, and Joab slew him in the battle. Again Benhadad gloried over Ahab, and he was delivered into the hand of Israel. And Sennacherib blasphemed against Hezekiah and his God, and his host became dead carcases when one of the Watchers went forth and slew in the camp one hundred and eighty-five thousand at the prayer of Hezekiah and at the prayer of Prophet Isaiah, most glorious of the Prophets. Ahab exalted himself over Micah, and he went up and fell in Ramoth Gilead. Jezebel gloried over Elijah, and the dogs devoured her in the portion of Jezreel. Haman gloried over Mordecai, and his iniquity turned back upon his own head. The Babylonians gloried over Daniel and cast him into the den of lions, and Daniel came up victorious, and they were cast instead of him into the den. Again the Babylonians gloried and accused Hananiah and his companions, and they were cast into the furnace of fire; and they came up victorious and the flame devoured the accusers.

English translation by John Gwynn (1898); the original is not shown

Now Nebuchadnezzar said:—I will ascend to heaven and exalt my throne above the stars of God and sit in the lofty mountains that are in the borders of the North. Isaiah said concerning him:—Because thy heart has thus exalted thee, therefore thou shalt be brought down to Sheol, and all that look upon thee shall be astonished at thee. And Sennacherib also said thus:—I will go up to the summit of the mountains and to the shoulders of Lebanon. I will dig and drink water and will dry up with my horses’ hoofs all the deep rivers. And because he thus exalted himself, Isaiah again said concerning him:—Why does the axe boast itself against him that cutteth with it, or the saw exalt itself against him that saweth with it, or the rod lift itself up against him that wieldeth it? For thou, Sennacherib, art the axe in the hands of Him that cuts, and thou art the saw in the hands of Him that saws, and the rod in the hand of Him that wields thee for chastisement, and thou art the staff for smiting. Thou art sent against the fickle people, and again thou art ordained against the stubborn people, that thou mayest carry away the captivity and take the spoil; and thou hast made them as the mire of the streets for all men and for all the Gentiles. And when thou hast done all these things, why art thou exalted against Him Who holds thee, and why dost thou boast against Him Who saws with thee, and why hast thou reviled the holy city? and hast said to the children of Jerusalem:—Can your God deliver you from my hand? And thou hast dared to say:—Who is the Lord that He shall deliver you from my hands? Because of this, hear the word of the Lord, saying:—I will crush the Assyrian in My land, and on My mountains will I tread him down. And when he shall have been crushed and trodden down, the Virgin, the daughter of Zion, will despise him, and the daughter of Jerusalem will shake her head and say:—Whom hast thou reviled and blasphemed, and against whom hast thou lifted up thy voice? Thou hast lifted up thine eyes towards heaven against the Holy One of Israel, and by the hands of thy messengers thou hast reviled the Lord. Now see that the hook has been forced into thy nostrils, and the bridle into thy lips, and thou hast turned back with thine heart crushed, who camest with thine heart uplifted. And his slaying was by the hands of his loved ones; and in the house of his confidence, there was he overthrown, and fell before his god. And truly it was right, my beloved, that his body should thus become a sacrifice and offering before that god on whom he relied, and in his temple, as a memorial for his idol.

English translation by John Gwynn (1898); the original is not shown

Again the ram was lifted up and exalted, and pushed with its horns towards the west, and towards the north, and towards the south, and humbled many beasts. And they could not stand before him, until the he-goat came from the west and smote the ram and broke his horns and humbled the ram completely. But the ram was the King of Media and Persia, that is, Darius; and the he-goat was Alexander, the son of Philip, the Macedonian. For Daniel saw the ram when he was in the East before the gate of Shushan the fortress that is in the province of Elam, upon the river Ulai. And he was pushing towards the West and towards the North and towards the South. And none of the beasts could stand before him. And the he-goat of the goats came up from the region of the Greeks, and exalted himself against the ram. And he smote him and broke both his horns, the greater and the lesser. And why did he say that he broke both his horns? Clearly because he humbled both the kingdoms which he ruled; the lesser, that of the Medes, and the greater, that of the Persians. But when Alexander the Greek came, he slew Darius, King of Media and Persia. For thus the angel said to Daniel, when he was explaining the vision to him:—The ram that thou sawest was the King of Media and Persia, and the he-goat the King of the Greeks. Now, from the time that the two horns of the ram were broken, until this time, there have been six hundred and forty-eight years.

English translation by John Gwynn (1898); the original is not shown

Therefore, as for the ram, its horns are broken. And though its horns are broken, lo! it exalts and uplifts itself against the fourth beast, that is strong and mighty and its teeth of iron and its hoofs of brass, and it shall devour and grind down, and trample with its feet whatsoever remaineth. O Ram, whose horns are broken, rest thou from the beast, and provoke it not lest it devour thee and grind thee to powder. The ram could not stand before the he-goat; how shall it stand before that terrible beast, whose mouth speaketh great things, and whatsoever it finds it couches over as a lion over his prey? Whoever provokes the lion becomes its portion; and whoever stirs up that beast, it shall devour him. And who is there that shall escape out from under the feet of that beast when it is trampling on him? For the beast shall not be slain until the Ancient of Days shall sit upon the throne, and the Son of Man shall come near before Him, and authority shall be given to Him. Then shall that beast be slain and its carcase shall perish. And the Kingdom of the Son of Man shall be established, an eternal Kingdom, and His authority from generation to generation.

English translation by John Gwynn (1898); the original is not shown

Be quiet, O thou that dost exalt thyself; vaunt not thyself! For if thy wealth has lifted up thy heart, it is not more abundant than that of Hezekiah, who went in and boasted of it before the Babylonians, (yet) it was all of it carried away and went to Babylon. And if thou gloriest in thy children, they shall be led away from thee to the Beast, as the children of King Hezekiah were led away, and became eunuchs in the palace of the King of Babylon. And if thou dost glory in thy wisdom, thou dost not in it excel the Prince of Tyre, whom Ezekiel reproached, saying unto him:—Art thou wiser than Daniel, or hast thou seen by thy wisdom the things that are hid? And if thy mind is puffed up by thy years, that they are many; they are not more in number than those of the Prince of Tyre who ruled the Kingdom during the days of twenty-two Kings of the house of Judah, that is, for four hundred and forty years. And since the years of that King of Tyre were many, all the time he thus said in his heart, I am God and sit in the seat of God in the heart of the seas. But Ezekiel said to him: Thou art a man and thou art not God. For while the Prince of Tyre was walking without fault in the midst of the stones of fire, there was mercy upon him. But when his heart was lifted up, the cherub who overshadoweth, destroyed him.

English translation by John Gwynn (1898); the original is not shown

Now, what are the stones of fire, but the children of Zion and the children of Jerusalem? For in the ancient time, in the days of David and of Solomon his son, Hiram was a friend to those of the house of Israel. But when they were carried away captive from their place, he rejoiced over them and spurned them with his feet, and did not remember the friendship of the house of David. And as to that which I said that the children of Judah were called the stones of fire, it was not of my own thought that I said it, but Jeremiah the Prophet spake concerning them; for when he was calling forth tears for them in the Lamentations, he said:—The children of Zion were more excellent than precious stones. And again he said:—How are the stones of the Sanctuary cast down at the head of all the streets? And again He said by the Prophet:—The stones were holy that were cast down in his land. And as to these very stones, the fire was burning in them, as Jeremiah said:—The word of the Lord became in my heart like burning fire and it was hot in my bones. And again He said to Jeremiah:—Lo! I give My word in thy mouth as fire, and this people shall be as wood. And again He said words shall go forth as fire, and as iron that cutteth the stone. On this account the Prophets, amongst whom Hiram the Prince of Tyre was walking, were called stones of fire.

English translation by John Gwynn (1898); the original is not shown

And again (God) said to him:—Thou wast with the Cherub who was anointed and overshadowing. For the king, who was anointed with the holy oil, was called a Cherub. And he was overshadowing all his people, as Jeremiah said:—The anointed of the Lord is the breath of our nostrils, he of whom we said that in his shadow shall we live amongst the Gentiles. For they were sitting in the shadow of the king, while he was standing at their head. And when the crown of their head fell, they were without shade. And if any one should say that this word is spoken concerning Christ, let him receive that which I write for him without disputation, and thus he will be persuaded that it was said with reference to the king. For Jeremiah said in behalf of the people:—Woe unto us, for the crown of our head has fallen! But Christ has not fallen, because He rose again the third day. For the king fell from the house of Judah, and never again was their kingdom set up. And as for that He said again:—I will destroy the overshadowing Cherub. For the Cherub that He will destroy is Nebuchadnezzar, as it is written:—He performed a work in Tyre, and there was given him by Tyre no hire for his host, and in return for the work of Tyre there was given him the land of Egypt. And why was hire not given by Tyre to Nebuchadnezzar? Clearly because its wealth went away in the sea, so that Nebuchadnezzar did not receive it. And at that time He destroyed the overshadowing Cherub, which is Nebuchadnezzar. For there are two Cherubs, one anointed and overshadowing, and one overshadowing but not anointed. For He said above:—Thou wast with the Cherub anointed and overshadowing. And lower down He said:—I will destroy thee the overshadowing Cherub; and did not say “anointed.” For Nebuchadnezzar was not anointed; but David and Solomon were, and the other kings who arose after them. And how was Nebuchadnezzar called overshadowing? Clearly on account of the vision of the tree, when he saw a tree in the midst of the earth, beneath which dwelt all the beasts of the wilderness and on its branches dwelt all the birds of heaven, and from it all flesh was fed. When Daniel interpreted his dream to him, Daniel said to him:—Thou art the tree, that tree which thou sawest in the midst of the earth and beneath thee dwell all the nations. On this account he was the overshadowing Cherub; who destroyed the Prince of Tyre, because he rejoiced over the children of Israel, for that they were carried away captive from their land, and because his heart was exalted. This Tyre also lay waste seventy years like Jerusalem which sat in desolation seventy years. For Isaiah said concerning it:—Tyre shall wander seventy years, as the days of one king, and shall commit fornication with all the kingdoms that are upon the face of the earth.

English translation by John Gwynn (1898); the original is not shown

O thou that art exalted and lifted up, let not the vaunting of thine heart mislead thee, nor say thou, I will go up against the rich land and against the powerful beast. For that beast will not be slain by the ram seeing that its horns are broken. For the he-goat broke the horns of the ram. Now the he-goat has become the mighty beast. For when the children of Japhet held the kingdom, then they slew Darius, the king of Persia. Now the fourth beast has swallowed up the third. And this third consists of the children of Japhet, and the fourth consists of the children of Shem, for they are the children of Esau. Because, when Daniel saw the vision of the four beasts, he saw first the children of Ham, the seed of Nimrod, which the Babylonians are; and secondly, the Persians and Medes, who are the children of Japhet; and thirdly, the Greeks, the brethren of the Medes; and fourthly, the children of Shem, which the children of Esau are. For a confederacy was formed between the children of Japhet and the children of Shem. Then the government was taken away from the children of Japhet, the younger, and was given to Shem, the elder; and to this day it continues, and will continue for ever. But when the time of the consummation of the dominion of the children of Shem shall have come, the Ruler, who came forth from the children of Judah, shall receive the kingdom, when He shall come in His second Advent.

English translation by John Gwynn (1898); the original is not shown

For in the vision of Nebuchadnezzar, when he saw it, which Daniel made known and showed to Nebuchadnezzar, when he saw the image which stood over against him, the head of the image was of gold, and its breast and arms of silver, and its belly and thighs of brass, and its legs and feet of iron and potter’s clay. And Daniel said to Nebuchadnezzar:—Thou art the head of gold. And why was he called the head of gold? Was it not because the word of Jeremiah was fulfilled in him? For Jeremiah said:—Babylon is a golden cup in the hand of the Lord, that makes all the earth to drink of its wine. And also Babylon was called the head of all the kingdoms, as it is written:—Babylon was the head of the of Nimrod.

English translation by John Gwynn (1898); the original is not shown

And he said that the breast and the arms of the image were of silver. This signified concerning a kingdom which was inferior to it; namely, Darius the Mede. For (God) put the kingdom into the balance. For the kingdom of the house of Nimrod was weighed and was found wanting. And since it was wanting, Darius received it. Because of this he said that his kingdom was inferior. And because it was inferior, the children of Media did not rule in all the earth. Now the belly and thighs of the image were of brass, and he said:—The third kingdom shall rule in all the earth. It is the kingdom of the children of Javan, who are children of Japhet. For the children of Javan came in against the kingdom of their brethren. For Madai and Javan are sons of Japhet. But Madai was foolish and incapable of governing the kingdom, until Javan, his brother came, who was wise and cunning, to destroy the kingdom. For Alexander, son of Philip, ruled in all the earth.

English translation by John Gwynn (1898); the original is not shown

And the legs and feet of the image were of iron. This is the kingdom of the children of Shem, who are the children of Esau, which is strong as iron. And he said:—As iron breaks and subdueth everything, so also the fourth kingdom shall break and bruise everything. And he explained with reference to the feet and toes, that part of them was of iron and part of them of potter’s clay. For he said:—Thus they shall be mingled with the seed of man, and they shall not cleave one to another, as iron cannot be mixed with clay. This referred to the fourth kingdom. Because in the kingdom of the children of Esau there was not a king, the son of a king, established to govern the kingdom; but when the children of Esau were gathered together into a powerful city, then they made a senate. And from thence they used to set up as chief of the city a wise man to govern the kingdom, lest when the Governor of their kingdom should weigh them, they might be found wanting, and the kingdom might be taken away from them as the kingdom of the children of arrogant Nimrod was taken away and given to the children of foolish Madai. And this king who was set up, the seed of that former king was destroying him; and they did not cleave one to another. But as to the seed of man which is compared with the clay, the meaning is this; that when the king was chosen for the kingdom, he mingled himself with the root of the kingdom of iron.

English translation by John Gwynn (1898); the original is not shown

And he showed that in the days of those kings, who shall arise in the kingdom, the God of heaven will set up a kingdom which shall not be destroyed and shall not pass away for ever. This is the Kingdom of King Messiah, which is that which shall cause the fourth kingdom to pass away. And above he said:—Thou sawest a stone which was cut out, but not by hands; and it smote the image upon its feet of iron and potter’s clay and broke them to pieces. Now he did not say that it smote upon the head of the image, nor on its breast and arms, nor yet on its belly and thighs, but on its feet; because that, of the whole image, that stone when it comes will find the feet alone. And in the next verse he said:—The iron and the brass and the silver and the gold were broken to pieces together. For after them, when King Messiah shall reign, then He will humble the fourth kingdom, and will break the whole image; for by the whole image the world is meant. Its head is Nebuchadnezzar; its breast and arms the King of Media and Persia; its belly and thighs the King of the Greeks; its legs and feet the kingdom of the children of Esau; the stone, which smote the image and brake it, and with which the whole earth was filled, is the kingdom of King Messiah, Who will bring to nought the kingdom of this world, and He will rule for ever and ever.

English translation by John Gwynn (1898); the original is not shown

Again hear concerning the vision of the four beasts which Daniel saw coming up out of the sea and diverse one from another. This is the appearance of them:—The first was like a lion, and it had the wings of an eagle. And I saw that its wings were plucked away, and it stood up like a man upon its feet, and the heart of a man was given to it. And the second beast was like a bear, and it raised itself up upon one side and there were three ribs in its mouth between its teeth. And the third beast was like a leopard, and it had four wings and four heads. And the fourth beast was exceedingly terrible and strong and powerful, and it had great teeth. It devoured and brake to pieces, and whatsoever remained, it stamped with its feet. Now the great sea that Daniel saw is the world: and these four beasts are the four kingdoms signified above.

English translation by John Gwynn (1898); the original is not shown

Now as to the first beast, he said concerning it, that it was like a lion, and it had the wings of an eagle. For the first beast was the kingdom of Babylon, which was like a lion. For thus Jeremiah wrote saying:—Israel is a wandering sheep. The lions caused them to wander. First the king of Assyria devoured him. And this last was stronger than he, Nebuchadnezzar king of Babylon. So Jeremiah called him a lion. And he said:—He has the wings of an eagle. For thus it is written that, when Nebuchadnezzar went out to the wilderness with the beasts, he grew hair like (the plumage) of an eagle. And he said:—I saw that its wings were plucked away and it stood upright upon its feet as a man, and a man’s heart was given to it. For first, in the vision of the image, he was compared to gold which is more precious than anything which is used in the world. So in the vision of the beasts he is compared to a lion which excels in its might all the beasts. And again he was compared to an eagle which surpasses every bird. Whatsoever was written about him was fulfilled in him. For the Lord said concerning him:—I have placed a yoke of iron upon the neck of all the nations, and they shall serve the king of Babylon seventy years. And also the beasts of the desert and the birds of heaven have I given to him to serve him. For since the king was like the head of gold, men served him as a king. And when he went out to the wilderness, the beasts served him as a lion. And when his hair was like (the plumage) of an eagle, the birds of heaven served him as an eagle. But when his heart was lifted up, and he knew not that the power was given to him from heaven, the yoke of iron was broken from the neck of men, and he went forth with the beasts, and instead of the heart of a king there was given him the heart of a lion. And when he was lifted up over the beasts, the heart of a lion was taken away from him, and there was given him the heart of a bird. And when wings grew upon him like those of an eagle, he exalted himself over the birds. And then his wings also were plucked away and there was given to him a humble heart. And when he knew that the Most High has authority in the kingdom of man, to give it to whomsoever He will, then as a man he praised Him.

English translation by John Gwynn (1898); the original is not shown

And as for the second beast, he said concerning him that it was like a bear and raised itself up upon one side. Because when the kingdom of Media and Persia arose, it arose in the east. And three ribs were in its mouth. Because the ram was pushing towards the West and towards the North and towards the South, towards three winds of heaven. These three winds it held, and pushed against, like the three ribs that were in the mouth of the bear; until the he-goat came forth from the west, and smote the ram and took out the ribs that were in his mouth.

English translation by John Gwynn (1898); the original is not shown

And concerning the third beast he said that it was like a leopard, and it had four birds’ wings on its back and that beast had four heads. Now this third beast was Alexander the Macedonian. For he was strong as a leopard. And as for the four wings and the four heads that the beast had, that was because he gave the kingdom to his four friends to govern after him, when he had come and slain Darius and reigned in his stead.

English translation by John Gwynn (1898); the original is not shown

And of the fourth beast he said that it was exceedingly terrible and strong and mighty, devouring and crushing and trampling with its feet anything that remained. It is the kingdom of the children of Esau. Because after that Alexander the Macedonian became king, the kingdom of the Greeks was founded, since Alexander also was one of them, even of the Greeks. But the vision of the third beast was fulfilled in him, since the third and the fourth were one. Now Alexander reigned for twelve years. And the kings of the Greeks arose after Alexander, being seventeen kings, and their years were two hundred and sixty-nine years from Seleucus Nicanor to Ptolemy. And the Cæsars were from Augustus to Philip Cæsar, seventeen kings. And their years are two hundred and ninety-three years; and eighteen years of Severus.

English translation by John Gwynn (1898); the original is not shown

For Daniel said:—I was considering the ten horns that were upon the head of the beast. For the ten horns were ten kings who arose at that time until Antiochus. And he said:—A little horn arose from between those ten and three fell before it. For when Antiochus arose in the kingdom, he humbled three kings, and he exalted himself against the saints of the Most High and against Jerusalem. And he defiled the sanctuary. And he caused the sacrifice and the offerings to cease for a week and half a week, namely, for ten and a-half years. And he brought in fornicators into the house of the Lord, and he caused the observances of the Law to cease. And he slew righteous men and gave them to the birds of heaven and to the beasts of the earth. For in his days was fulfilled the word that David spoke:—O God, the Gentiles have come into thine inheritance, and have defiled Thy holy temple. They have made Jerusalem desolate. They have given the dead bodies of Thy servants as food to the birds of heaven, and the flesh of Thy righteous ones to the beasts of the earth. They have poured out their blood like water round about Jerusalem, and there is none to bury them. For this was accomplished at that time, when the venerable and aged Eleazar was slain, and the sons of the blessed Samuna, seven in number, and when Judas (Maccabeus) and his brethren were struggling on behalf of their people, when they were dwelling in hiding-places. At that time the horn made war with the saints, and their power prevailed. And the wicked Antiochus spake words against the Most High, and changed the times and the seasons. And he made to cease the covenant of Abraham, and abolished the Sabbath of rest. For he commanded the Jews that they should not circumcise. Therefore, (the Prophet) said concerning him;—He shall think to change the times and the seasons and the laws, and they were given into his hand for a time, times, and half a time. Now the time and half a time is the week and a half, which is ten years and a half. Again he said:—The judgment was set and they took away his authority from him, to injure and destroy him until the end of the kingdom. For the judgment came upon Antiochus, a judgment from heaven; and he became sick with a grievous and evil sickness, and on account of the smell of him as he rotted, no man could approach him, for worms were crawling and falling from him and eating his flesh because he oppressed the worm Jacob. And his flesh rotted in his lifetime, because he caused the dead bodies of the sons of Jerusalem to rot and they were not buried. And he became defiled in his own eyes, because he had defiled the sanctuary of God. And he prayed and was not heard, because he did not hearken to the groanings of the righteous whom he slew. For he wrote a letter and sent it to the Jews and called them “my friends,” but God had not mercy on him, but he died in his torment.

English translation by John Gwynn (1898); the original is not shown

He said again:—The saints of the Most High shall receive the Kingdom. What shall we say concerning this? Have the children of Israel received the Kingdom of the Most High? God forbid. Or has that people come upon the clouds of heaven? This has passed away from them. For Jeremiah said concerning them:—Call them rejected silver, for the Lord has rejected them. Again he said:—He will not again regard them. And Isaiah said concerning them:—Pass by; pass by; approach not the defiled. And concerning the saints of the Most High (Daniel) said thus:—They shall inherit the Kingdom for ever. For these rested a little from the burden of kings and princes, namely, from after the death of Antiochus till the sixty-two weeks were fulfilled. And the Son of Man came to free them and gather them together, but they did not receive Him. For He came to obtain fruit from them, and they did not give it to Him. For their vines were of the vine of Sodom and of the stock of Gomorrha, a vineyard in which thorns grew, and which bore wild grapes. Their vine was bitter, and their fruit sour. The thorns could not be softened, nor could the bitterness change to the nature of wine, nor could the sour fruit change to a sweet nature.

English translation by John Gwynn (1898); the original is not shown

For Isaiah first set men of Judah as judges over them, and there was planted amongst them a new and beloved planting. But these are those judges who shall sit on twelve thrones and judge their twelve tribes. And thus He said to the judges:—Judge between Me and My vineyard, what further, O ye judges, should I have done to My vineyard, that I did not do? For lo! I planted it with vine scions, and they became strange vines. I surrounded it with a fence of heavenly Watchers and I built its tower, the holy Temple. And I dug out its winepress, the baptism of the priests. And I brought down rain upon it, the words of My Prophets. And I pruned it and trimmed it, from the works of the Amorites. I looked that it should produce grapes of righteousness, and it produced wild grapes of iniquity and sin. I looked for judgment and behold oppression, and for righteousness and there was a cry. Hear, O ye judges, what I will do to My vineyard. I will break open its fence, and it shall be for down-treading. And I will tear down its tower, and it shall be for pillage. And I will make it to become a desert because it produced wild grapes. And it shall not be dressed and it shall not be pruned. And thorns and weeds shall grow up in it. And I will command the clouds that they send not down rain upon it. For the heavenly Watchers departed from the fence of the vineyard; and the mighty tower on which they relied was torn down. The winepress, the cleansing away of their offences, was overthrown. When the vine was without blemish, it did not prove of service. Now that the fire has devoured it and that it is laid waste, how shall it prove of service? The fire has devoured its two branches and its inward parts are wasted. For its two branches are the two kingdoms, and its inward part which is laid waste is Jerusalem. Many servants were sent to them by the Lord of the vineyard. And they slew them and did not send the fruit to the Lord of the vineyard. After the servants the beloved Son was sent, to receive from them the fruit and to bring it back to Him that sent Him. And they seized Him and cast Him out of the vineyard; and they cut spikes from the thorns of the vineyard and fixed them in His hands. And He was hungry and asked food of them; and they took and gave Him gall from the fruit of the vineyard. He was thirsty and asked of them drink; and they gave Him vinegar and He would not drink it. And they platted a crown of thorns that had sprung up in the vineyard, and placed it on the head of the Son of the Lord of the vineyard. For from the time that the vineyard was made, it displayed these fruits. Therefore its Lord uprooted it and cast it in the fire; and planted good fruit-bearing vines in the vineyard, and such as gladden the husbandman. For Christ is the vineyard, and His Father is the husbandman; and they who drink of His cup are the vines. Therefore vineyard was formed instead of vineyard. And furthermore at His coming He handed over the kingdom to the Romans, as the children of Esau are called. And these children of Esau will keep the kingdom for its giver.

English translation by John Gwynn (1898); the original is not shown

And the holy People inherited an eternal Kingdom; the holy people who were chosen instead of the People. For He provoked them to jealousy with a people that was not a people. And with a foolish people He angered them. And He set free the holy people. For lo! every covenant of God is freed from the burden of kings and princes. For even if a man has served the heathen, as soon as ever he draws nigh unto the covenant of God, he is set free. But the Jews are toiling in bondage amongst the Gentiles. For thus he said about the Saints;—They shall inherit the Kingdom that is beneath the heaven. But if he had said it about them (the Jews), why are they toiling in service amongst the Gentiles? And if they say that it has not taken place as yet; then (we ask) is the Kingdom that shall be given to the Son of man, to be heavenly or earthly? And lo! the children of the Kingdom are sealed, and they have received their emancipation from this world. For since it exists now, it will not be willing to be subjected to the power of the King, Who shall come and take to Himself His Kingdom. But it will guard His pledges with honour, that when He shall come to bring to nought the Kingdom, he may come upon them not in anger. For when He, Whose is the Kingdom, shall come in His second coming, He will take to Himself whatever He has given. And He Himself will be King for ever and ever. And His Kingdom shall not pass away, because it is an eternal Kingdom.

English translation by John Gwynn (1898); the original is not shown

For first, He gave the Kingdom to the sons of Jacob, and subdued to them the children of Esau; as Isaac said to Esau:—Thou shalt serve Jacob thy brother. And when again they did not prosper in the Kingdom, He took it away from the children of Jacob and gave it to the children of Esau until He should come Whose it is. And they will deliver up the deposit to its Giver, and will not deal fraudulently with it. And the Guardian of the Kingdom is subject to Him to Whom all things are subject. Therefore this Kingdom of the children of Esau shall not be delivered up into the hand of the hosts that are gathered together, that desire to go up against it; because the Kingdom is being kept safe for its Giver, and He Himself will preserve it. And as to this that I wrote to thee, beloved, that the Kingdom of the children of Esau is being kept safe for its Giver, doubt not about it, that that Kingdom will not be conquered. For a mighty champion Whose name is Jesus shall come with power, and bearing as His armour all the power of the Kingdom. And search out and see that also by the poll-tax He was enrolled amongst them. And as He was enrolled by the poll-tax amongst them, He will also succour them. And His standard abounds in that place, and they are clothed in His armour, and shall not be found wanting in war. And if thou shouldest say unto me:—“In the years of the Kings that preceded these, why did they conquer and subdue the beast?” It was because the chiefs and kings who stood up at that time in the Kingdom of the children of Esau did not wish to lead with them to the war the Man who was enrolled with them in the poll-tax. Therefore the beast was subdued a little, but was not slain.

English translation by John Gwynn (1898); the original is not shown

But concerning these things that I have written for thee, my beloved, namely, concerning that which is written in Daniel, I have not brought them to an end, but (have stopped) short of the end. And if any man dispute about them, say thus to him, that these words are not concluded, because the words of God are infinite, nor will they be concluded. For the foolish man says, “Here unto (these) words reach.” And again, it is not possible to add to them or to diminish from them. For the riches of God cannot be computed or limited. For if thou take away water from the sea, the deficiency will be imperceptible. And if thou remove sand from the sea-shore, its measure will not be diminished. And if thou count the stars of heaven, thou wilt not arrive at the sum of them. And if thou kindle fire from a burning, it will not a whit be lessened. And if thou receive of the Spirit of Christ, Christ will not a whit be diminished. And if Christ dwell in thee, yet He will not be completed in thee. And if the sun enter the windows of thy house, yet the sun in its entirety will not come to thee. And all these things that I have enumerated for thee were created by the word of God. Therefore know thou, that, as concerning the word of God no man has reached or will reach its end. Therefore, have thou no disputation about these things, but say:—“These things are so. That is enough.” But hear these things from me, and also enquire about them of our brethren, children of our faith. But whosoever shall mock at the words of his brother, even if he say, “mine are wise,” yet hearken not to his words. And concerning what I wrote to thee about these forces that are being stirred up to war, it is not as though anything has been revealed to me that I have made known these things to thee, but attend to the words at the head of the letter:—Every one who exalteth himself shall be humbled. For even if the forces shall go up and conquer, yet know that it is a chastisement of God; and though they conquer, they shall be condemned in a righteous judgment. But yet be thou assured of this, that the beast shall be slain at its (appointed) time. But do thou, my brother, at this time be earnest in imploring mercy, that there may be peace upon the people of God.

English translation by John Gwynn (1898); the original is not shown

Expedient is the word that I speak and worthy of acceptance:—Let us now awake from our sleep, and lift up both our hearts and hands to God towards heaven; lest suddenly the Lord of the house come, that when He comes He may find us in watchfulness. Let us observe the appointed time of the glorious bridegroom, that we may enter with Him into His bride-chamber. Let us prepare oil for our lamps that we may go forth to meet Him with joy. Let us make ready provision for our abiding-place, for the way that is narrow and strait. And let us put away and cast from us all uncleanness, and put on wedding garments. Let us trade with the silver that we have received, that we may be called diligent servants. Let us be constant in prayer, that we may pass by the place where fear dwells. Let us cleanse our heart from iniquity, that we may see the Lofty One in His honour. Let us be merciful, as it is written, that God may have mercy upon us. Let there be peace amongst us, that we may be called the brethren of Christ. Let us hunger for righteousness, that we may be satisfied from the table of His Kingdom. Let us be the salt of truth, that we may not become food for the serpent. Let us purge our seed from thorns, that we may produce fruit a hundred-fold. Let us found our building on the rock, that it may not be shaken by the winds and waves. Let us be vessels unto honour that we may be required by the Lord for His use. Let us sell all our possessions, and buy for ourselves the pearl, that we may be rich. Let us lay up our treasures in heaven, that when we come we may open them and have pleasure in them. Let us visit our Lord in the persons of the sick, that He may invite us to stand at His right hand. Let us hate ourselves and love Christ, as He loved us and gave Himself up for our sakes. Let us honour the spirit of Christ, that we may receive grace from Him. Let us be strangers to the world, even as Christ was not of it. Let us be humble and mild, that we may inherit the land of life. Let us be unflagging in His service, that He may cause us to serve in the abode of the saints. Let us pray His prayer in purity, that it may have access to the Lord of Majesty. Let us be partakers in His suffering, that so we may also rise up in His resurrection. Let us bear His sign upon our bodies, that we may be delivered from the wrath to come. For fearful is the day in which He will come, and who is able to endure it? Furious and hot is His wrath, and it will destroy all the wicked. Let us set upon our head the helmet of redemption, that we may not be wounded and die in the battle. Let us gird our loins with truth, that we may not be found impotent in the contest. Let us arise and awaken Christ, that He may still the stormy blasts from us. Let us take as a shield against the Evil One, the preparation of the Gospel of our Redeemer. Let us receive power from our Lord to tread upon snakes and scorpions. Let us lay aside from us wrath, with all fury and malice. Let no reviling proceed out of our mouth, with which we pray unto God. Let us not be cursers, that we may be delivered from the curse of the law. Let us be diligent workers, that we may obtain our reward with those of old. Let us take up the burden of the day, that we may seek a more abundant reward. Let us not be idle workers, for lo! our Lord has hired us for His vineyard. Let us be planted as vines in the midst of His vineyard, for it is the true vineyard. Let us be fruitful vines, that we may not be uprooted out of His vineyard. Let us be a sweet odour, that our fragrance may breathe forth to all around. Let us be poor in the world, and let us enrich many by the doctrine of our Lord. Let us not call anyone our father in the earth, that we may be the children of the Father which is in heaven. Though we have nothing, yet we possess all things. Though no man know us, yet they that have knowledge of us are many. Let us rejoice in our hope at every time, that He Who is our hope and our Redeemer may rejoice in us. Let us judge ourselves righteously and condemn ourselves, that we may not hang down our faces before the judges who shall sit upon thrones and judge the tribes. Let us take to ourselves, as armour for the contest, the preparation of the Gospel. Let us knock at the door of heaven, that it may be opened before us, and we may enter in through it. Let us diligently ask for mercy, that we may receive whatsoever is necessary for us. Let us seek His Kingdom and His righteousness, that we may receive increase in the land. Let us think upon the things which are above, on the heavenly things, and meditate on them, where Christ has been lifted up and exalted. But let us forsake the world which is not ours, that we may arrive at the place to which we have been invited. Let us raise up our eyes on high, that we may see the splendour which shall be revealed. Let us lift up our wings as eagles, that we may see the body there where it is. Let us prepare as offerings for the King desirable fruits, fasting and prayer. Let us guard His pledge in purity, that He may trust us over all His treasury. For whosoever deals falsely with His pledge, they suffer him not to enter into the treasure-house. Let us be careful of the body of Christ, that our bodies may rise at the sound of the trumpet. Let us hearken to the voice of the bridegroom, that we may go in with Him into the bride-chamber. Let us prepare the marriage-gift for His bridal day, and let us go forth to meet Him with joy. Let us put on holy raiment, that we may recline in the chief place of the elect. Whosoever puts not on wedding raiment, they cast him out into outer darkness. Whosoever excuses himself from the wedding shall not taste the feast. Whosoever loves fields and merchandise, shall be shut out of the city of Saints. Whosoever does not bear fruit in the vineyard, shall be uprooted and cast out to torment. Whosoever has received money from his Lord, let him return it to its Giver with its increase. Whosoever desires to become a merchant, let, him buy for himself the field and the treasure that is in it. Whosoever receives the good seed, let him purge his land from thorns. Whosoever desires to be a fisherman, let him cast forth his net at every time. Whosoever is training for the conflict, let him keep himself from the world. Whosoever wishes to gain the crown, let him run as a winner in the race. Whosoever wishes to go down into the course to contend, let him learn to (contend) against his adversary. Whosoever wishes to go down to the battle, let him take unto him armour wherewith to fight, and let him purify himself at every time. Whosoever adopts the likeness of angels, let him be a stranger to men. Whosoever takes upon him the yoke of the saints, let him remove from him getting and spending. Whosoever desires to gain himself, let him remove from him the gain of the world. Whosoever loves the abode that is in heaven, let him not toil at the building of clay that will fall. Whosoever is expectant of being caught up in the clouds, let him not make for himself adorned chariots. Whosoever is expectant of the marriage-feast of the Bridegroom, let him not love the feast of this present time. Whosoever wishes to have pleasure in the banquet reserved there, let him remove drunkenness from himself. Whosoever prepares himself for the supper, let him not excuse himself, nor be a merchant. Whosoever he be on whom the good seed falls, let him not allow the Evil One to sow tares in him. Whosoever has begun to build a tower, let him count up all the cost thereof. Whosoever builds ought to finish, that he be not a laughing-stock to them that pass by the way. Whosoever sets his building on the rock, let him make its foundations deep, that it may not be cast down by the billows. Whosoever wishes to fly from the darkness, let him walk while he has light. Whosoever fears to fly in winter, let him prepare himself from the summer-time. Whosoever looks forward to enter into rest, let him make ready his provision for the Sabbath. Whosoever begs forgiveness of his Lord, let him also forgive his debtor. Whosoever does not demand back a hundred dinars, his Lord forgives him ten thousand talents. Whosoever casts down his Lord’s money on the banker’s table, will not be called an unprofitable servant. Whosoever loves humility, shall be heir in the land of life. Whosoever wishes to make peace, shall be one of the sons of God. Whosoever knows the will of his Lord, let him do that will, that he may not be beaten much. Whosoever cleanses his heart from deceits, His eyes shall behold the King in his beauty. Whosoever receives the Spirit of Christ, let him adorn his inner man. Whosoever is called the temple of God, let him purify his body from all uncleanness. Whosoever grieves the Spirit of Christ, shall not raise up his head from griefs. Whosoever receives the body of Christ, let him keep his body from all uncleanness. Whosoever casts off the old man, let him not turn back to his former works. Whosoever puts on the new man, let him keep himself from all filthiness. Whosoever has put on armour from the water (of baptism), let him not put off his armour that he may not be condemned. Whosoever takes up the shield against the Evil One, let him keep himself from the darts which he hurls at him. Whosoever shall draw back, his Lord has no pleasure in him. Whosoever thinks upon the Law of his Lord, shall not be troubled with the thoughts of this world. Whosoever meditates on the Law of his Lord, is like a tree planted by the waters. Whosoever again has trust in his Lord, is like a tree that is set out by the river. Whosoever puts his trust in man shall receive the curses of Jeremiah. Whosoever is invited to the Bridegroom, let him prepare himself. Whosoever has lighted his lamp, let him not suffer it to go out. Whosoever is expectant of the marriage-cry, let him take oil in his vessel. Whosoever is keeper of the door, let him be on the watch for his Master. Whosoever loves virginity, let him become like Elijah. Whosoever takes up the yoke of the Saints, let him sit and be silent. Whosoever loves peace, let him look for his Master as the hope of life.

English translation by John Gwynn (1898); the original is not shown

For, my beloved, our adversary is skilful. He that contends against us is crafty. Against the brave and the renowned does he prepare himself, that they may be weakened. For the feeble are his own, nor does he fight with the captivity that are made captive to him. He that has wings flees from him and the darts that he hurls at him do not reach him. They that are spiritual see him when he assails, and his panoply has no power upon their bodies. All the children of light are without fear of him, because the darkness flies from before the light. The children of the Good fear not the Evil, for He hath given him to be trampled by their feet. When he makes himself like darkness unto them, they become light. And when he creeps upon them like a serpent, they become salt, whereof he cannot eat. If he makes himself like the asp unto them, then they become like babes. If he comes in upon them in the lust of food, they, like our Redeemer, conquer him by fasting. And if he wishes to contend with them by the lust of the eyes, they lift up their eyes to the height of heaven. If he wishes by enticements to overcome them, they do not afford him a hearing. If he wishes openly to strive with them, lo! they are clothed in panoply and stand up against him. If he wishes to come in against them by sleep, they are wakeful and vigilant and sing psalms and pray. If he allures them by possessions, they give them to the poor. If he comes in as sweetness against them, they taste it not, knowing that he is bitter. If he inflames them with the desire of Eve, they dwell alone, and not with the daughters of Eve.

English translation by John Gwynn (1898); the original is not shown

For it was through Eve that he came in upon Adam, and Adam was enticed because of his inexperience. And again he came in against Joseph through his master’s wife, but Joseph was acquainted with his craftiness and would not afford him a hearing. Through a woman he fought with Samson, until he took away his Nazariteship. Reuben was the first-born of all his brethren, and through his father’s wife, (the adversary) cast a blemish upon him. Aaron was the great high-priest of the house of Israel, and through Miriam his sister he envied Moses. Moses was sent to deliver the people from Egypt, and took with him the woman who advised him to shameful acts, and the Lord met with Moses, and desired to slay him, till he sent back his wife to Midian. David was victorious in all his battles, yet through means of a daughter of Eve there was found a blemish in him. Amnon was beautiful and fair in countenance, yet (the adversary) took him captive by desire for his sister, and Absalom slew him on account of the humbling of Tamar. Solomon was greater than all the kings of the earth, yet in the days of his old age his wives led his heart astray. Through Jezebel, daughter of Ethbaal, the wickedness of Ahab was increased, and he became altogether a heathen. Furthermore, the adversary tempted Job through his children and his possessions, and when he could not prevail over him, he went and brought against him his armour, and he came, bringing with him a daughter of Eve, who had caused Adam to sink, and through her mouth he said to Job, her righteous husband:—Curse God. But Job rejected her counsel. King Asa also conquered the Accursed-of-life, when he wished to come in against him, through his mother. For Asa knew his craftiness and removed his mother from her high estate, and cut in pieces her idol and cast it down. John was greater than all the prophets, yet Herod slew him because of the dancing of a daughter of Eve. Haman was wealthy and third in honour from the King, yet his wife counselled him to destroy the Jews. Zimri was head of the tribe of Simeon, yet Cozbi, daughter of the chiefs of Midian, overthrew him, and because of one woman twenty-four thousand of Israel fell in one day.

English translation by John Gwynn (1898); the original is not shown

Therefore, my brethren, if any man who is a monk or a saint, who loves the solitary life, yet desires that a woman, bound by monastic vow like himself, should dwell with him, it would be better for him in that case to take (to wife) a woman openly and not be made wanton by lust. So also again the woman, if she be not separated from the solitary, it is better for her to marry openly. Woman then ought to dwell with woman, and man to dwell with man. And also whatever man desires to continue in holiness, let not his spouse dwell with him, lest he turn back to his former condition, and so be esteemed an adulterer. Therefore this counsel is becoming and right and good, that I give to myself and you, my beloved solitaries, who do not take wives, and to the virgins who do not marry, and to those who have loved holiness. It is just and right and becoming, that even if a man should be distressed, he should continue alone. And thus it becomes him to dwell, as it is written in the Prophet Jeremiah:—Blessed is the man who shall take up Thy yoke in his youth, and sit alone and be silent, because he has taken upon him Thy yoke. For thus, my beloved, it becomes him who takes up the yoke of Christ, to preserve his yoke in purity.

English translation by John Gwynn (1898); the original is not shown

For thus it is written, my beloved, concerning Moses, that from the time the Holy One was revealed to him, he also loved holiness. And from the time he was sanctified, his wife ministered not to him. But it is thus written:—Joshua, the son of Nun, was the minister of Moses from his childhood. And of Joshua again it is thus written concerning him, that he used not to depart from the tabernacle. And the temporal tabernacle was not ministered to by a woman, because the Law did not allow women to enter the temporal tabernacle, but even when they came to pray, they used to pray at the door of the temporal tabernacle, and then turn back. Moreover, he commanded the Priests, that at the time of their ministry they should continue in holiness, and should not know their wives. And also concerning Elijah it is thus written, that at one time he dwelt in Mount Carmel, and at another he dwelt at the brook Cherith, and was ministered to by his disciple; and because his heart was in heaven, the bird of heaven used to bring sustenance to him; and because he took upon him the likeness of the angels of heaven, those very angels brought him bread and water when he was fleeing from before Jezebel. And because he set all his thought in heaven, he was caught up in the chariot of fire to heaven, and there his dwelling-place was established for ever. Elisha also walked in the footsteps of his Master. He used to dwell in the upper chamber of the Shunamite, and was ministered to by his disciple. For thus the Shunamite said;—He is a holy Prophet of God and passes by us continually, for thus it becomes his holiness that we should make for him an upper chamber and do for him the service that is (necessary) in it. Now what was the service necessary in the upper chamber of Elisha? Clearly the bed and table and stool and lamp-stand only. But what shall we say of John? He also used to dwell amongst men, and preserved his virginity honourably, and received the Spirit of God. Moreover, the blessed Apostle said concerning himself and concerning Barnabas:—Had we then not power to eat and to drink and to lead about wives with us? But it was not becoming or right.

English translation by John Gwynn (1898); the original is not shown

Therefore, brethren, because we know and have seen that from the beginning it was through woman that the adversary had access unto men, and to the end he will accomplish it by her—for she is the weapon of Satan, and through her he fights against the champions. Through her he makes music at every time, for she became as a harp for him from the first day. For because of her the curse of the Law was established, and because of her the promise unto death was made. For with pangs she bears children and delivers them to death. Because of her the earth was cursed, that it should bring forth thorns and tares. Accordingly, by the coming of the offspring of the Blessed Mary the thorns are uprooted, the sweat wiped away, the fig-tree cursed, the dust made salt, the curse nailed to the cross, the edge of the sword removed from before the tree of life and it given as food to the faithful, and Paradise promised to the blessed and to virgins and to the saints. So the fruit of the tree of life is given as food to the faithful and to virgins, and to those that do the will of God has the door been opened and the way made plain. And the fountain flows and gives drink to the thirsty. The table is laid and the supper prepared. The fatted ox is slain and the cup of redemption mixed. The feast is prepared and the Bridegroom at hand, soon to take his place. The apostles have given the invitation and the called are very many. O ye chosen, prepare yourselves. The light has shone forth both bright and fair, and garments not made with hands are prepared. The marriage cry is at hand. The tombs will be opened and the treasures laid bare. The dead shall rise and the living shall fly to meet the King. The banquet is laid, and the cornet shall encourage and the trumpets shall hasten (them). The Watchers of heaven shall speed, and the throne shall be set for the Judge. He that laboured shall rejoice, and he that was unprofitable shall fear. He that did evil shall not draw nigh unto the Judge. Those on the right hand shall exult, and those on the left shall weep and wail. Those that are in the light shall be glorified, and those that are in the darkness shall groan that they may moisten their tongue. Grace has gone by, and justice reigns. There is no repentance in that place. Winter is at hand; the summer has passed away. The Sabbath of rest has come; toil has ceased. Night has passed away; the light reigns. As to death, its sting is broken and it is swallowed up in life. Those that return to Sheol shall weep and gnash their teeth, and those that go to the Kingdom shall rejoice and exult and dance and sing praises. For those that take not wives shall be ministered to by the Watchers of heaven. Those that preserve chastity shall rest in the sanctuary of the Most High. The Only Begotten Who is from the bosom of His Father shall cause all the solitaries to rejoice. There is there neither male nor female, neither bond nor free, but they all are the children of the Most High. And all the pure virgins who are betrothed to Christ shall light their lamps and with the Bridegroom shall they go into the marriage chamber. All those that are betrothed to Christ are far removed from the curse of the Law, and are redeemed from the condemnation of the daughters of Eve; for they are not wedded to men so as to receive the curses and come into the pains. They take no thought of death, because they do not deliver children to him. And in place of a mortal husband, they are betrothed to Christ. And because they do not bear children, there is Given to them the name that is better than sons and daughters. And instead of the groans of the daughters of Eve, they utter the songs of the Bridegroom. The wedding-feast of the daughters of Eve continues for but seven days; but for these (virgins) is the Bridegroom who departs not for ever. The adornment of the daughters of Eve is wool that wears out and perishes, but the garments of these wear not out. Old age withers the beauty of the daughters of Eve, but the beauty of these shall be renewed in the time of the Resurrection.

English translation by John Gwynn (1898); the original is not shown

O ye virgins who have betrothed yourselves to Christ, when one of the monks shall say to one of you, “I will live with thee and minister thou to me,” thus shalt thou say unto him:—“To a royal husband am I betrothed, and Him do I serve; and if I leave His service and serve thee, my betrothed will be wroth with me, and will write me a letter of divorce, and will send me away from His house; and while thou seekest to be honoured by me, and I to be honoured by thee, take heed lest hurt come upon me and thee. Take not fire into thy bosom, lest it burn thy garments; but be thou in honour alone, and I also alone will abide in my honour. And as concerning these things which the Bridegroom has prepared for the eternity of his marriage feast, do thou make thee a wedding-gift and prepare thyself to meet Him. And as for me, I will make me ready oil, that I may enter in with the wise virgins and may not be kept outside the door with the foolish virgins.”

English translation by John Gwynn (1898); the original is not shown

Hearken then, my beloved, unto that which I write unto thee, namely, whatsoever things become solitaries, monks, virgins, saints. Before all things it beseems the man on whom the yoke is laid, that his faith should be firm; as I wrote to thee in the first epistle; that he should be zealous in fasting and prayer; that he should be fervent in the love of Christ; and should be humble and mild and wise. And let his speech be peaceful and pleasant, and his thought be sincere with all. Let him speak his words duly weighing them, and set a barrier to his mouth from harmful words, and let him put far from him hasty laughter. Let him not love the adornment of garments, nor again does it become him to let his hair grow long and adorn it, or to anoint it with sweet-scented unguents. Let him not recline at feastings, nor does it become him to wear gorgeous apparel. Let him not dare to exceed at wine. Let him put far from him proud thoughts. It does not become him to look upon gorgeous apparel, or to wear fine raiment. Let him put away from him a crafty tongue; let him drive from him envy and wrath, and cast away from him crafty lips. The words that are spoken about a man, when he about whom they are spoken is not near, let him not hear nor receive, that he sin not, until he search them out. Mockery is a hateful fault, and to bring it up upon the heart is not right. Let him not lend and take interest, and let him not love avarice. Let him suffer wrong and not do wrong. Furthermore, let him put away from him turmoil, and words of jesting let him not utter. Let him not scorn any man who is repenting of his sins, and let him not mock his brother who is fasting, and him that cannot fast let him not put to shame. Where he is received, let him reprove, and where they receive him not, let him understand his own honour. In an acceptable time let him speak his word; otherwise, let him be silent. Let him not for his belly’s sake make himself despised by his begging, and to such an one as fears God let him reveal his secret; but let him keep himself from the evil (man). Let him not speak in complaisance with a wicked man, nor with his enemy. And so let him contend as to have no enemy at all. When men envy him in that which is good, let him add to his goodness, and let him not be harmed because of envy. When he has, and gives to the poor, let him rejoice; and when he has not, let it not grieve him. With a wicked man let him have no converse and with a contemptuous man let him not speak, lest he give himself to contempt. With a blasphemer let him not dispute, lest his Lord be blasphemed on his account. Let him depart from a slanderer, and let no man please another man with speciousness of words. These things beseem solitaries who take up the heavenly yoke, and become disciples of Christ. For thus it befits the disciples of Christ to be like unto Christ their Master.

English translation by John Gwynn (1898); the original is not shown

Let us take pattern, my beloved, from our Saviour, Who though He was rich, made Himself poor; and though He was lofty, humbled His Majesty; and though His dwelling place was in heaven, He had no place to lay His head; and though He is to come upon the clouds, yet rode on a colt and so entered Jerusalem; and though He is God and Son of God, He took upon Him the likeness of a servant; and though He was (for others) rest from all weariness, yet was Himself tired with the weariness of the journey; though He was the fountain that quenches thirst, yet Himself thirsted and asked for water; though He was abundance and satisfied our hunger, yet He Himself hungered when He went forth to the wilderness to be tempted; though He was a Watcher that slumbers not, He yet slumbered and slept in the ship in the midst of the sea; and though He was ministered to in the Tabernacle of His Father, yet let Himself be served by the hands of men; though He was the healer of all sick men, yet nails were fastened into His hands; though His mouth brought forth things that were good, yet they gave Him gall to eat; though He injured no man and harmed none, yet He was beaten with stripes and endured shame; and though he was Saviour of all mortals, He delivered Himself to the death of the cross.

English translation by John Gwynn (1898); the original is not shown

All this humility did our Saviour show us in Himself. Let us then also humble ourselves, my beloved. When our Lord went outside of His nature, He walked in our nature. Let us abide in our nature, that in the day of judgment He may cause us to partake of His nature. Our Lord took from us a pledge when He went, and He left us a pledge of His own when he ascended. He that was without need, because of our need devised this expedient. What was ours was His even from the beginning, but that which was His, who would have given us? But true is that which our Lord promised us:—Where I am there ye also shall be. For whatsoever He took of ours, is in honour with Him, and (as) a diadem is bound upon His Head. So also that, which of His we have received, we ought to honour. That which is ours is held in honour with Him who was not in our nature: let us honour that which is His in His own nature. If we honour Him, we shall go to Him, Who took upon Him of our nature and so ascended. But if we despise Him, He will take away from us that which He has given us. If we deal fraudulently with His pledge, He will there take away that which is His, and will deprive us of all that He has promised us. Let us magnify gloriously the King’s Son Who is with us, because a hostage for Him has been taken from us. Whoso holds the King’s Son in honour, shall obtain many gifts from the King. That of ours, that is with Him, has sat down in honour and a diadem is bound upon His head, and He has sat down with the King. And we who are poor, what shall we do to the King’s Son Who is with us? He needs nothing from us, but that we should adorn our temples for Him; that when the time is accomplished and He goes to His Father, He may give thanks to Him because of us, because we have honoured Him. When He came to us, He had nothing of ours, and also we had nothing of His, though the two natures were His and His Father’s. For when Gabriel made announcement to the Blessed Mary who bore Him, the word from on high set out and came, and the word became flesh and dwelt in us. And when He returned to Him that sent Him, He took away, when He went, that which He had not brought, as the Apostle said:—He has taken us up and seated us with Himself in the heavens. And when He went to His Father, He sent to us His Spirit and said to us I am with you till the world shall end. For Christ sitteth at the right hand of His Father, and Christ dwelleth among men. He is sufficient above and beneath, by the wisdom of His Father. And He dwells in many, though He is one, and all the faithful each by each He overshadows from Himself, and fails not, as it is written:—I will divide Him among many. And though He is divided among many, yet He sits at the right hand of His Father. And He is in us and we are in Him, as He said:—Ye are in Me and I am in you. And in another place He said:—I and Father are one.

English translation by John Gwynn (1898); the original is not shown

And if anyone, whose conscience lacks knowledge, should dispute about this and say:—“Since Christ is one and His Father is one, how does Christ dwell, and His Father dwell, in faithful men? And how do righteous men become temples for God that He should dwell in them? If then it is thus, that to each several faithful man there comes a several Christ, and God Who is in Christ,—if it is so, there are for them Gods many and Christs without number.” But hear, my beloved, the defence that is suited to this argument. From that which is visible let him that has thus said receive instruction. For every man knows that the sun is fixed in the heavens, yet its rays are spread out in the earth, and (light) from it enters by many doors and windows of houses; and wherever the sunshine falls, though it be but as (the measure of) the palm of the hand, it is called the sun. And though it fall in many places, it is thus called, but the real sun itself is in heaven. Therefore, if it is so, have they many suns? Also the water of the sea is vast, and when thou takest one cup from it, that is called water. And though thou shouldest divide it into a thousand vessels, yet it is called water by its name. Also when thou kindlest fire from fire in many places, the place from whence thou takest it, when thou kindlest it, lacks not, and the fire is called by one name. And because thou dividest it into many places, it does not on that account become possessed of many names. And when thou takest dust from the earth, and castest it into many places, it is not a whit diminished, and also thou canst not call it by many names. Thus also God and His Christ, though they are One, yet dwell in men who are many. And they are in heaven in person, and are diminished in nothing when they dwell in many; as the sun is not a whit diminished in heaven, when its power is poured out in the earth. How much greater then is the power of God, since by the power of God the very sun itself subsists.

English translation by John Gwynn (1898); the original is not shown

Again I will remind thee, my beloved, also of that which is written. For thus it is written, that when it was a grievous burden to Moses to lead the camp alone, the Lord said to him:—Lo! will take away of the Spirit that is upon thee, and will put it upon seventy men, elders of Israel. But when He took away some of the Spirit of Moses, and the seventy men were filled with it, Moses nothing lacked, nor could it be known that anything was taken away from his Spirit. Moreover the blessed apostle also said:—God divided of the Spirit of Christ and sent it into the Prophets. And Christ was in nothing injured, for it was not by measure that His Father gave unto Him the Spirit. By this reflection thou canst comprehend that Christ dwells in faithful men; yet Christ suffers no loss though He is divided among many. For the Prophets received of the Spirit of Christ, each one of them as he was able to bear. And of the Spirit of Christ again there is poured forth to-day upon all flesh, and the sons and the daughters prophesy, the old men and the youths, the men-servants and the hand-maids. Something of Christ is in us, yet Christ is in heaven at the right hand of His Father. And Christ received the Spirit not by measure, but His Father loved Him and delivered all into His hands, and gave Him authority over all His treasure. For John said:—Not by measure did the Father give the Spirit to His Son, but loved Him and gave all into His hands. And also our Lord said:—All things have been delivered unto Me by My Father. Again he said:—The Father will not judge any man, but all judgment will He give unto His Son. Again also the Apostle said:—Everything shall be made subject unto Christ except His Father Who hath subjected all unto Him. And when everything is made subject unto Him by the Father, then He also shall be made subject to God His Father Who subjected all to Him, and God shall be all in all, and in every man.

English translation by John Gwynn (1898); the original is not shown

Our Lord testifies concerning John, that he is the greatest of the Prophets. Yet he received the Spirit by limit, because in that measure in which Elijah received the Spirit, (in the same) John obtained it. And as Elijah used to dwell in the wilderness, so also the Spirit of God led John into the wilderness, and he used to dwell in the mountains and caves. The birds sustained Elijah, and John used to eat locusts that fly. Elijah had his loins girded with a girdle of leather; so John had his loins girded with a cincture of leather. Jezebel persecuted Elijah, and Herodias persecuted John. Elijah reproved Ahab, and John reproved Herod. Elijah divided the Jordan, and John opened up baptism. The spirit of Elijah rested twofold upon Elisha, so John laid his hand on our Redeemer, and He received the Spirit not by measure. Elijah opened the heavens and ascended; and John saw the heavens opened, and the Spirit of God which descended and rested upon our Redeemer. Elisha received twofold the Spirit of Elijah; and our Redeemer received that of John and that of heaven. Elisha took the mantle of Elijah, and our Redeemer the imposition of the hand of the priests. Elisha made oil from water, and our Redeemer made wine from water. Elisha satisfied with a little bread a hundred men only; and our Redeemer satisfied with a little bread five thousand men besides children and women. Elisha cleansed Naaman the leper, and our Redeemer cleansed the ten (lepers). Elisha cursed the children and they were devoured by bears, but our Redeemer blessed the children. The children reviled Elisha, but the children glorified our Redeemer with Hosannas. Elisha cursed Gehazi his servant, and our Redeemer cursed Judas His disciple and blessed all His (other) disciples. Elisha raised to life one dead man only, but our Redeemer raised up three to life. On the bones of Elisha one dead man revived, but when our Saviour descended to the abode of the dead, He quickened many and raised them up. And many are the signs that the Spirit of Christ wrought, which the Prophets received from Him.

English translation by John Gwynn (1898); the original is not shown

Therefore, my beloved, we also have received of the Spirit of Christ, and Christ dwelleth in us, as it is written that the Spirit said this through the mouth of the Prophet:—I will dwell in them and will walk in them. Therefore let us prepare our temples for the Spirit of Christ, and let us not grieve it that it may not depart from us. Remember the warning that the Apostle gives us:—Grieve not the Holy Spirit whereby ye have been sealed unto the day of redemption. For from baptism do we receive the Spirit of Christ. For in that hour in which the priests invoke the Spirit, the heavens open and it descends and moves upon the waters. And those that are baptized are clothed in it; for the Spirit stays aloof from all that are born of the flesh, until they come to the new birth by water, and then they receive the Holy Spirit. For in the first birth they are born with an animal souls which is created within man and is not thereafter subject to death, as he said:—Adam became a living soul. But in the second birth, that through baptism, they received the Holy Spirit from a particle of the Godhead, and it is not again subject to death. For when men die, the animal spirit is buried with the body, and sense is taken away from it, but the heavenly spirit that they receive goes according to its nature to Christ. And both these the Apostle has made known, for he said:—The body is buried in animal wise, and rises again in spiritual wise. The Spirit goes back again to Christ according to its nature, for the Apostle said again:—When we shall depart from the body we shall be with our Lord. For the Spirit of Christ, which the spiritual receive, goes to our Lord. And the animal spirit is buried in its nature, and sense is taken away from it. Whosoever guards the Spirit of Christ in purity, when it returns to Christ it thus addresses him:—“The body into which I went, and which put me on from the water of the baptism, has kept me in holiness.” And the Holy Spirit will be earnest with Christ for the resurrection of that body which kept Him with purity, and the Spirit will request to be again conjoined to it that that body may rise up in glory. And whatever man there is that receives the Spirit from the water (of baptism) and grieves it, it departs from him until he dies, and returns according to its nature to Christ, and accuses that man of having grieved it. And when the time of the final consummation shall have come, and the time of the Resurrection shall have approached, the Holy Spirit, that was kept in purity, receives great power from its nature and comes before Christ and stands at the door of the tombs, where the men are buried that kept it in purity, and awaits the (resurrection) shout. And when the Watchers shall have opened the doors of heaven before the King, then the cornet shall summon, and the trumpets shall sound, and the Spirit that waits for the (resurrection) shout shall hear, and quickly shall open the tombs, and raise up the bodies and whatsoever was buried in them, and shall put on the glory that comes with it. And (the Spirit) shall be within for the resurrection of the body, and the glory shall be without for the adornment of the body. And the animal spirit shall be swallowed up in the heavenly Spirit, and the whole man shall become spiritual, since his body is possessed by it (the Spirit). And death shall be swallowed up in life, and body shall be swallowed up in Spirit. And by the power of the Spirit, that man shall fly up to meet the King and He shall receive him with joy, and Christ shall give thanks for the body that has kept His Spirit in purity.

English translation by John Gwynn (1898); the original is not shown

This is the Spirit, my beloved, that the Prophets received, and thus also have we received. And it is not at every time found with those that receive it, but sometimes it returns to Him that sent it, and sometimes it goes to him that receives it. Hearken to that which our Lord said:—Despise not one of these little ones that believe on Me, for their angels in heaven do always behold the face of My Father. This Spirit then goes frequently and stands before God and beholds His face, and whosoever injures the temple in which it dwells, it will accuse him before God.

English translation by John Gwynn (1898); the original is not shown

I will instruct thee of that which is written, that the Spirit is not at every time found with those that receive it. For thus it is written about Saul, that the Holy Spirit, which he received when he was anointed, departed from him, because he grieved it, and God sent to him instead of it a vexing spirit. And whenever he was afflicted by the evil spirit, David used to play upon the harp, and the Holy Spirit, which David received when he was anointed, would come, and the evil spirit that was vexing Saul, would flee from before it. So the Holy Spirit that David received was not found with him at every time. As long as he was playing the harp, then it used to come. For had it been with him always, it would not have allowed him to sin with the wife of Uriah. For when he was praying about his sins, and was confessing his offences before God, he said thus:—Take not Thy holy spirit from me. Also concerning Elisha it is thus written, that, while he played upon his harp, then the spirit came to him and he prophesied and said:—Thus saith the Lord, ye shall not see wind nor rain, yet this valley shall be made many pits. And also when the Shunamite came to him because of her son that was dead, he said thus to her:—The Lord hid it from me and did cause me not to know it. Yet, when the King of Israel sent against him to slay him, the Spirit informed him before the messenger came upon him, and he said:—Lo! this son of iniquity has sent to take away my head. And again he made known about the abundance that came about in Samaria the day after. And again the Spirit informed him when Gehazi stole the silver and concealed it.

English translation by John Gwynn (1898); the original is not shown

Therefore, my beloved, when the Holy Spirit departs from a man who has received it, until it returns and comes to him, then Satan draws near unto that man, to cause him to sin, and that the Holy Spirit may leave him altogether. For as long as the Spirit is with a man, Satan fears to come near him. And observe, my beloved, that our Lord also, Who was born from the Spirit, was not tempted by Satan until in baptism He received the Spirit from on high. And then the Spirit led him forth to be tempted by Satan. This, then, is the way with man; that in the hour in which he perceives in himself that he is not fervent in the Spirit, and that his heart is inclining to the thought of this world, he may know that the Spirit is not with him, and may arise and pray and keep vigil that the Spirit of God may come to him, that he be not overcome by the adversary. A thief does not dig into a house, until he sees that its master is departing from it. Thus also Satan cannot draw near to that house which is our body, until the Spirit of Christ departs from it. And be sure, my beloved, that the thief does not certainly know whether the master of the house is within or not, but first he applies his ear, and looks. If he hears the voice of the master of the house within it saying:—“I have a journey to go,” and when he has searched out and seen that the master of the house has set out to perform his business, then the thief comes and digs into the house and steals. But if he hears the voice of the master of the house admonishing and commanding his household to watch and guard his house, and saying to them, “I also am within the house,” then the thief will fear and flee, that he may not be taken and captured. Thus also Satan, he has not the knowledge beforehand to know or see when the Spirit will depart, that so he may come to rob the man; but he too listens and watches, and so assails. But if he hears a man in whom Christ dwells speaking shameful words, or enraged, or quarrelling, or contending, then Satan knows that Christ is not with him, and he comes and accomplishes his will in him. For Christ dwells in the peaceful and the meek, and lodges in those that fear His word, as He says through the prophet:—On whom shall I look, and in whom shall I dwell, but in the peaceful and the meek who fear My word? And our Lord said:—Whoever walks in My commandments and keeps My love, We will come to him and make Our abode with him. But if he hears from a man that he is on his guard and is praying and meditating in the Law of his Lord by day and by night, then he turns back from him, for he knows that Christ is with him. And if thou shouldest say, “How manifold is Satan! for lo! he fights with many;” then hear and learn from that which I proved to thee above concerning Christ, that no matter to what extent He is divided amongst many, yet He is not a whit diminished. For, as the house, through the window of which a little sunlight enters, is altogether illumined, so the man into whom a little of Satan enters, is altogether darkened. Hear that which the Apostle said:—If Satan is transfigured to an angel of light, it is no wonder if his ministers also are transfigured to ministers of righteousness. And again our Lord said to His disciples:—Lo, I have given you authority to tread upon the power of the adversary. And the Scriptures have made known that he has power and also ministers. Moreover Job said concerning him:—God made him to wage his war. These ministers then that he has, he causes to run in the world, to wage war. But be sure that he will not fight openly; because from the time of the coming of our Saviour, (God) has given authority over him. But he will surely plunder and steal.

English translation by John Gwynn (1898); the original is not shown

But I will explain to thee, my beloved, concerning that word which the Apostle said, by which can be weighed the doctrines that are instruments of the Evil One and doctrines of deceit. For the Apostle said:—There is an animal body and there is a spiritual body, seeing that it is thus written:—The first Adam became a living soul and the second Adam a quickening spirit. So they say that there will be two Adams. But he said:—As we have put on the image of that Adam who was from the earth, so we shall put on the image of that Adam who is from heaven. For Adam who was from the earth was he that sinned, and the Adam who is from heaven is our Saviour, our Lord Jesus Christ. They then that receive the Spirit of Christ, come into the likeness of the heavenly Adam, Who is our Saviour, our Lord Jesus Christ. For the animal shall be swallowed up in the spiritual, as I wrote unto thee above. And the man that grieves the spirit of Christ, will be animal in his resurrection; because the heavenly spirit is not with him, that the animal might be swallowed up in it. But when he shall arise he shall continue in his natural state, naked of the Spirit. Because he stripped off from him the Spirit of Christ, he shall be given over to utter nakedness. And whosoever honours the Spirit, and it is guarded in him in purity, in that day the Holy Spirit shall protect him, and he shall become altogether spiritual, and shall not be found naked; as the Apostle said:—And when we shall have clothed ourselves, may we not be found naked. And again he said:—We shall all sleep, but in the resurrection we shall not all be changed. And again he said:—This which dies shall put on that which dies not, and this which is corruptible that which is incorruptible, and when this which dies shall have put on that which dies not, and this corruptible that which is incorruptible, then shall be accomplished that word which is written that death is swallowed up by victory. Again he said:—Suddenly as the twinkling of an eye, the dead shall rise incorruptible and we shall be changed. And they who shall be changed shall put on the form of that heavenly Adam and shall become spiritual. And those who shall not be changed, shall continue animal in the created nature of Adam, namely, of dust; and shall continue in their nature in the earth below. And then the heavenly shall be caught up to heaven and the Spirit that they have put on shall cause them to fly, and they shall inherit the kingdom that was prepared for them from the beginning. And they that are animal shall remain on the earth by the weight of their bodies, and shall turn back to Sheol, and there shall be weeping and gnashing of teeth.

English translation by John Gwynn (1898); the original is not shown

In writing this I have reminded myself, and also thee, my beloved; therefore love virginity, the heavenly portion, the fellowship of the Watchers of heaven. For there is nothing comparable with it. And in those that are thus, in them Christ dwells. The time of summer is at hand, and the fig-tree has budded and its leaves have come out—the signs that our Redeemer gave have begun to be fulfilled. For he said:—People shall rise against people and kingdom against kingdom. And there shall be famines and pestilences and terrors from heaven. And lo! all these things are being accomplished in our days.

English translation by John Gwynn (1898); the original is not shown

Therefore read in this whatever I have written unto thee, thou and the brethren, the monks that love virginity. And be on thy guard against scorners. For whosoever scorns and mocks his brother, the word that is written in the Gospel fitly applies to him; namely, when our Lord wished to take account with the avaricious and with the Pharisees. For it is written:—Because they loved money, they mocked Him. So also now those that do not agree with these things mock in the same way. Read then and learn. Be zealous for reading and for doing. And let the Law of God be thy meditation at every time. And when thou hast read this epistle, on thy life (I adjure thee), my beloved, arise and pray, and remember my sinfulness in thy prayer.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Of all who have been born and have put on a body, only one is innocent, namely our Lord Jesus Christ, as he bears witness of himself. For he says: "I have overcome the world." The prophet also testifies of him: ["He did no sin, nor] was deceit found in his mouth." And the blessed Apostle says: "Him who knew no sin he made sin for us." How did he make him sin, unless because he took up sin, which he had not committed, and nailed it to the cross? Again the Apostle says: "Many run in the stadium, but one receives the crown." And there is no other among men who goes down into the stadium without being wounded or struck; for sin has reigned from the time Adam transgressed the commandment; it had been struck by many and had wounded many, and had killed many too, but none of them killed it, until our Savior came, who took it up and nailed it to his cross. Yet though it is nailed to the cross, its sting remains, which will prick many until the end; then that sting will be broken.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For all pains there are medicines by which they are healed, provided a skilled physician knows them. Those who are wounded in our contest have repentance as their remedy; when it is laid on their wounds, they are healed. O you physicians, disciples of our wise Physician! take up this remedy, with which you may cure the wounds of the sick. For when a wise physician finds warriors struck in battle by the one who fought against them, he looks for a way to heal the wounded; and when the physician has healed a man wounded in battle, he receives gifts and honours from the king. So, my beloved, it is fitting to bring the remedy of repentance to a man labouring in our contest whom the adversary has attacked and struck, once the wounded man has felt great pain of soul. For God does not reject penitents; for Ezekiel the prophet says: "I take no pleasure in the death of the sinner who dies, but I wish him to turn from his evil way and live."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

A man wounded in battle is not reluctant to entrust himself to a wise physician because he has been overcome and has fallen in the fight; and when he has been healed, he is not rejected by the king but is again counted and enrolled in his army. So one who has been struck by Satan should not be ashamed to confess his fault, to abandon it, and to ask for repentance as a remedy. One who is ashamed to show his wound will be seized by gangrene, and it will harm his whole body; but one who is not ashamed to show the wound will be healed and will go down to battle again, while the one who has contracted gangrene can neither be restored to health nor put on again the armour he has laid aside. So for one who has been overcome in our contest this way of regaining health remains: to say "I have sinned" and to ask for repentance. But if someone is ashamed, he cannot be healed, because he will not reveal his wounds to the physician who received two denarii to heal with them all who had been wounded.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

You physicians, then, who are disciples of our renowned Physician, must not refuse medicine to those who need healing. Whoever uncovers his wound to you, lay on him the remedy of repentance; and whoever is ashamed to make his sickness known, urge him not to hide it from you; and when he has revealed it to you, do not make it public, lest because of him the innocent be judged guilty by our enemies and by those who hate us. A troop in which the slain fall is reckoned by the enemy the weakest of all. The wounds of the injured who are found among their fellow soldiers are cared for by those who have come through unharmed, and are not made known to the enemy. For if they reveal them to anyone at all, the whole army will get a bad name; the king, the commander of the army, will be angry with those who betrayed his army and will inflict on them blows worse than the wounds received in battle.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But if those who have received wounds will not show them, the physicians will incur no blame for not having cared for the wounds of the injured. And if the wounded conceal their diseases, they will not be able to put on their arms again because of the gangrene contracted in the body. If, suffering from wasting, they dare to be girded with armour, when they rush out to join battle, the arms will grow hot upon their [limbs], and their sores will stink and rot until they perish. And when their corpses are found by those from whom they concealed their wounds, these will hold up to ridicule the whole conduct of those who hid the blows of their wounds; they will not commit their bodies to the grave, and they will be reckoned foolish, wicked, and imprudent.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But one who has shown his wound and been restored should guard the part that was healed, lest he be struck there again. For if he receives a second blow, the cure will be laborious for the wise physician, for a blow coming on a scar does not heal; and even if he returns perfectly to health, the man will not be able to take up his arms again; and if he dares to put them on, he will habitually be unequal in battle.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

O you who have put on the armour of Christ! learn the discipline of war, so that you may not be overcome and give way in battle. For our adversary is cunning and skilful, but his arms are weaker than ours. We must therefore engage with him and take his arms from him, keeping watch even in sleep; for he is invisible to us when he attacks us. Let us then turn to him who sees him, that he may take him away from us.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Again I urge you who have been wounded: do not be ashamed to say, "We have fallen in the fight." Take the medicine without payment; turn and live, so that you do not fall in death. And to you, physicians, I recall what is read in the Scriptures of our wise Physician: that repentance is not withheld by him. For when Adam had sinned, he announced repentance to him, saying: "Adam, where are you?" But Adam, hiding his sin from the searcher of hearts, accused Eve of having deceived him. And since he did not confess his fault, [God] pronounced the sentence of death on him and all his descendants. He did not accept the sacrifice of Cain, who was full of deceit; yet he offered him repentance, which he rejected. For he said to him: "If you do well, I will accept your sacrifice; but if ill, sin will cling to you." But he killed his brother in the deceit of his heart, came under the curse, and became trembling and tottering on the earth. To the generation in the days of Noah also God gave one hundred and twenty years for repentance; but they would not turn back; therefore when the hundred years were completed he destroyed them.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See, my beloved, how much better it is for a person to confess his iniquity and forsake it. For our God does not reject penitents. The Ninevites, after they had multiplied sins, received the preaching of Jonah, who announced turning to them; they repented, and God had mercy on them. To the children of Israel also, when their offences increased in number, he proclaimed repentance; but they refused. For he called them through Jeremiah and said: "Turn, repentant sons, and I will heal your turning." Again, crying in the ears of Jerusalem, he said: "Turn to me, repentant daughter." And he spoke further to the children of Israel: "Return and turn from your very evil ways and from the wickedness of your works." So too he said to the people: "If you turn to me, I will turn you, and you will stand before my face." And again, reproaching them, he said this: "I said, Return to me, inhabitant of Israel, with all your heart; and you did not return." Once more he took up a parable about them and recited to them what is written in the law, and he was willing to make the law false for the sake of their repentance. For he said: "When a man has taken a wife, and she departs from him and takes another husband; if the other who took her dies or sends her away, and she returns to her first husband, the first husband cannot take her back after she has been defiled; and if he does take her back, see, that land will have been defiled and polluted. But now I have taken you back, Jerusalem, and you have become mine, who had gone out from me and departed and committed fornication with stones and trees. Now therefore return to me, and I will receive you, and for the sake of your repentance I will set aside the law."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Do not be afraid, then, you penitents, that the hope sealed in the Scriptures may be cut off from you; for so it befits the Spirit of God to admonish, and he gave a fearful warning in Ezekiel the prophet when he said to him: "If a man does judgment and righteousness all his days and at the end of his life does iniquity, he will die in his sin. And when a man has done iniquity all his days and turns and does judgment and righteousness, his soul will live." So with this one word he warned the righteous beforehand not to sin and lose his course; and likewise he brought hope to the wicked, that he might withdraw from his iniquity and live, when again he said to Ezekiel: "Though I have taken hope from the wicked, rebuke him with admonition; and when I have encouraged the righteous, put fear into him, that he may be on guard. If, when I say to the wicked, You shall surely die, you do not warn him, the sinner will die in his iniquity, but his blood I will require from your hand, because you did not warn him. But if you warn the wicked, that sinner whom you warned will live, and you will deliver your soul. And when you say to the righteous, You shall surely live, and he trusts in this, you must warn him not to be exalted and sin; and so the one you warned will live, and you will deliver your soul." Attend again, you penitents, to the hand stretched out and calling you to repentance; for speaking also through Jeremiah the prophet he granted repentance. For he says: "If I speak against a nation and against a kingdom, to uproot and overthrow and destroy and lay waste, and that nation repents of its iniquity, then I too will turn from it the evil that I decreed against it. And if I speak concerning a nation and a kingdom, to build and to plant, and, trusting in this, it does evil in my sight, I too will turn from it the good that I promised it, and in its iniquity and its sins I will destroy it."

[11] Hear too, you who hold the keys of the gates of heaven, and open the doors to penitents; listen to what the blessed Apostle says: "If any of you is overtaken in a fault, you who are spiritual, restore him in a spirit of gentleness, and take care lest you too be tempted." For the Apostle was afraid when he admonished them; for he says of himself: "Lest, after I have preached to others, I myself become reprobate." So do not treat as an enemy the one among you who is overtaken in a fault, but encourage and admonish him as a brother; for if you separate him from you, he will be struck by Satan. And again he says: "We who are stronger ought to bear the weakness of the weak." And again: "Let the lame not be turned aside, but rather be healed."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I speak also to you, penitents: do not deny yourselves this art given for healing. For it says in Scripture: "Whoever confesses his sins and forsakes them will obtain mercy from God." See the son who had squandered his property: when he returned to his father, the father received him rejoicing over him, killed the fatted calf for him, and was glad at his return. He also called his friends to rejoice with him; and the father embraced his son and kissed him, saying: "This my son was dead and is alive again; he was lost and is found"; and the father did not reproach him for the squandered property.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Lord himself encouraged penitents when he said: "I came not to call the righteous but sinners to repentance." He said further: "There will be joy in heaven over one sinner who repents, more than over ninety-nine righteous who need no repentance." The shepherd cares for the sheep lost out of the whole flock more than for those that did not stray. For Christ died for sinners, not for the righteous, as he said through the prophet: "He bore the sins of many." And the Apostle says: "If, when we were sinners, God reconciled himself to us through the death of his Son, how much more now in his reconciliation shall we live by his life."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

God forgives the one who confesses his fault. When David had sinned, Nathan the prophet came to him and told him his crime and the penalty he was to pay. Then David confessed and said: "I have sinned." The prophet answered him: "The Lord too has put away your sin, because you have confessed [it]." And when he prayed, he said: "Against you alone have I sinned and done evil before you." And again he asked God and said: "Do not bring your servant into judgment, for no one living will be justified in your sight." … [It is written that] Moses prayed before God and said: "You who forgive iniquity and sin, and in justifying do not acquit." Again, when he wished … the people … "[as] you have granted pardon from Egypt until this day." And the Lord said to him: "I forgive them according to your word."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

You then who implore repentance, become like Aaron, the chief of the priests, who, when he had led [the people into sin with the calf], confessed his sin … David likewise, the greatest of the kings of Israel, confessed his sin and obtained pardon. And finally Simon, the chief of the disciples, when in denial he had said, "Christ never [knew] me," and had [sworn], "I do not know the man," was moved to repentance and shed a great flood of tears; and the Lord received him, made him the foundation, and called him the Rock, the building of the Church.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Do not become foolish like Adam, who was ashamed to confess his sin. Nor become like Cain, who, when he was rebuked for his brother's murder, answered: "I do not know where Abel is, for I am not his keeper." Nor be lifted up by swollen thoughts, like a perverse generation; and do not add crime to crime and multiply sins, declaring yourselves clean when you are guilty. Look to the fathers of old, who, even when they were righteous, gave themselves to humility. For Abraham said: "I am dust and ashes," lowering himself to the very bottom. And David says: "The days of man are like [a shadow that passes]." Solomon too instructs us in these words: "If the righteous will scarcely be saved, where will the sinner and the wicked be found?"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I implore you, then, my beloved, by the mercy of God: do not, because I have written to you that God does not reject penitents, slacken anything of your virtue, lest you too need repentance. For repentance is given only to those who need it. Take care that you have no need of repentance. The hand is held out to sinners; the righteous do not need it. Alms are given to the poor; the rich do not ask for them. Clothes are given to the man whom robbers have stripped, to cover his shameful nakedness. Do not lose what you hold, lest you labour to recover it, uncertain whether you will find it or not. And if you obtain the goods again, they are not like what was your own; for the one who has sinned and repents is not equal to one who is far from offence. Embrace the lofty part and keep apart from every baseness; show yourself very vigorous in your armour, lest you be struck in battle and have to seek a remedy and labour in going to the physician. For even if you are perfectly healed, those wounds will not remain unknown. Do not, then, out of too much confidence, look to the medicine and so bring disgrace on yourself; but surpass repentance by virtue. It is useful to mend a torn garment; but however skilfully it is restored, it is recognized by all. A broken hedge is rebuilt with great labour; but however well it is rebuilt, it will be called cracked. A man whose house thieves have dug through will be plundered within his walls, his loss will be published to all, and he will recover what he lost only with much labour. One who has cut down a fruit tree will wait long until it grows again and bears fruit once more. One who has let his spring run off into furrows will labour and sweat to stop it; and though he has stopped it well, he will be anxious lest the rising waters open a crack. One who has cut off a budding vine-shoot will be cheated of eating grapes. A thief's face is covered with a blush, and until his penalty is remitted he is worn with work and toil. One who has worked idly in the vineyard will receive his wages with his head bowed; he will not be able to ask for more. One who has trampled on the impulse of youth will rejoice with the Ancient of Days. And one who has not drunk stolen waters will be refreshed at the fountain of life.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

O you who have been called to battle, hear the sound of the trumpet and take courage. But I also speak to you who carry the trumpets, priests, teachers, and wise men: cry out and say to all the people: "Whoever is afraid, let him leave the battle, lest he break his brothers' courage as he himself fails. If anyone has planted a vineyard, let him go back to tend it, lest while he thinks of it he give way in the fight. If anyone has betrothed a wife and wishes to marry her, let him go and rejoice with his wife. Whoever has built a house, let him return to it, lest it come into his mind and he not fight well." Battle suits the solitaries, who, looking to what is before them, do not think of what is behind. For their treasures have been sent ahead of them; the spoils they bring back will be kept intact for them, and they will gain the greatest profit. I urge you again who sound the trumpet, that when you have finished the exhortation you watch those who withdraw, inspect those who remain, and lead to the waters of testing those who have offered themselves for battle. Each vigorous one will be tested by the water; the sluggish will be separated from there.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Hear, my beloved, what a mystery Gideon foretold in figure. When men had been gathered by him for battle, the experts in the law gave the warning from the words of the law and the sayings I have recited above; then many people withdrew from the army, and only those chosen for war remained. And the Lord said to Gideon: "Bring them down to the water and test them there. Whoever laps the water with his tongue is ready and bold for the contest; but whoever bends down on his belly to drink the water is sluggish and fearful and cannot go into battle." Gideon prefigured a great mystery, my beloved, signifying baptism, the mystery of the contest, and the example of the solitaries. For he warned the people before they came to the testing of the water; and when they had been tested by the waters, only three hundred men out of ten thousand were chosen to join battle. This agrees with the word of the Lord who says: "Many are called, but few are chosen."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Therefore those who blow the trumpets, that is, the preachers of the church, must likewise call together the whole covenant of God and admonish them before baptism; and to those who of their own will devote themselves to virginity and holiness, young men and virgins and those who profess holiness, they must give this warning: "Whoever has given his mind to the work of marriage, let him marry before baptism, lest he fall in battle and be killed. Whoever fears this lot of battle, let him turn back, lest he break his brothers' courage, as he himself fails. Whoever loves possessions, let him leave the battle line, lest when the battle grows strong he be drawn away by the thought of his possessions; for if he withdraws from the fight he will incur disgrace." One who has not yet offered himself nor put on arms is not blamed if he flees; but a man who has devoted his soul and girded on his arms is handed over to ridicule if he withdraws from the battle. A man free of everything ought to fight, one to whom no thought of what he has left behind occurs, and who does not go back to it.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So when they have preached to the whole covenant of God, announced and given warnings, they will bid all who are chosen for battle to come to the waters of baptism, and they will test them. After baptism they will distinguish the vigorous from the unwarlike; they will increase the courage of the good, and openly turn the soft and fearful away from war, lest when battle overwhelms them they hide their arms, flee, and are overcome. For [God] said to Gideon: "Bring down to the waters those who have offered themselves." And when the people had gone down to the waters, the Lord said again to Gideon: "Whoever laps the water as a dog laps with its tongue, these will go with you to war. But those who lie down to drink the water will not go with you." Great too, my beloved, is the mystery whose sign [God] showed Gideon beforehand, saying: "Whoever laps the water like a dog must go into battle." For of all the animals created together with man, none is attached to its master like the dog, keeping watch day and night, and though often beaten by its master, never leaving him; and if it goes with its master hunting and he meets a strong lion, it meets death for its master. Such are the vigorous men who have been set apart at the waters. They follow their Lord like dogs, offer themselves to death for him, and fight his battle eagerly; they keep his watch day and night; they bark like dogs, as they meditate on the law day and night; and they love the Lord and lick his wounds, when, receiving his Body, they set it before their eyes and lick it with the tongue, as a dog licks its master. But those who do not meditate on the law are called mute dogs, unable to bark; and those who … dogs most greedy, not knowing how to be satisfied. But those who are eager in imploring mercy receive the children's bread, and to them …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Again the Lord said to Gideon: "Those who lie down to draw water will not go with you to battle," lest they fall in battle and be overcome. Those who drew water sluggishly prefigured in a mystery the one who falls. Therefore, my beloved, those who give way in the fight must not become like those fearful men, lest they withdraw from the contest and become a laughing-stock to all their companions.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But hear also this word, my friend: because I have shown you from the Scriptures that God does not reject penitents, do not trust yourself too much and sin boldly; nor likewise, because of what I have told you, should one who has been struck lose heart and fail to ask for repentance. Such a one ought to remain in mourning all the time of his life, not be proud and so become guilty. A servant who has offended before his master and wishes to return to his favour changes his clothing and comes to him morning and evening, seeking to be received. And when the master sees the man's constancy, he will forgive the offence and restore his favour to him. If he says to the master, "I have sinned against you," he will have mercy on him; but if the guilty one says to his master, "I have done no wrong," he will stir up his master's greater fury. Remember, my beloved, the son who, when he had squandered his property, received pardon from his father as soon as he confessed his fault to him. The sinful woman likewise, bound by many crimes, as soon as she came to the Lord, he forgave her many sins and showed mercy. Zacchaeus the tax collector was also a sinner; but he confessed his offences, and the Lord pardoned him. And the Savior says: "I came not to call the righteous but sinners to repentance" … and his coming was not in vain. And again he says: "Christ died for us." For the sheep out of the whole flock … he found it and rejoiced over it. … who turns back from his iniquity … "For it is not the will of the heavenly Father that one of these little ones should perish", who have sinned and seek repentance. The Lord did not come to call the righteous but sinners to repentance. Whoever among us is sick, let us raise him from his sickness; and let us grieve for every person who is made to stumble.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For when [sickness] attacks some member, we suffer from its ulceration until it is healed. And if a member [is honoured, the whole body] … shines and is bright. But if sickness comes on one member, the whole body [is seized] by fever … [whoever causes one] of these little ones [to stumble, it would be better for him that] a donkey's millstone [be hung] on his neck … [whoever] rejoices at the evil of his neighbour will soon find his own ruin. Whoever strikes his brother with his foot will have no pardon. No remedy is given for the blows of the mocker, and the debts of the scoffer are not forgiven. Whoever opens a pit will fall into it; … will return. One who slips and falls should not say, "Everyone will be like me"; just as a rich man who has fallen into poverty cannot say, "All the rich will become like me"; for if his wish were granted, who would relieve his want?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written all this to you, my beloved, because in our time there are people who devote themselves to the solitary and religious life and to chastity. We are engaged in battle against the adversary, and the adversary himself contends with us to bring us back to the state from which we freely departed. Some of us are overcome and struck, and, so broken, they justify themselves; and although we know their deed, they harden themselves in obstinacy, refuse to come to repentance, and, wrongly ashamed, perish by the second death, not remembering him who searches consciences. And to some who confess their fault repentance is not granted. O steward of the house of Christ! grant repentance to your companion, and remember that your Lord does not reject penitents. Tares have been sown in the field, and the Lord of the sowing does not let his servants clear the wheat from the tares before the harvest. The net is cast into the sea, but the fish are not sorted before it is drawn in. The servants received money from their Lord, but the Lord will judge the lazy servant. Wheat and chaff are mixed together, but the Lord of the threshing floor will separate and cleanse them. Many are invited to the supper, but the one who has no garments the Lord will cast into darkness. The wise and the foolish [virgins] are gathered together, but the Bridegroom knows whom he will bring in.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

O shepherds, disciples of the Lord! feed the flock and lead it well. Strengthen the weak, raise up the sick, heal the broken, restore the lame, and keep the fat ones for the Lord of the flock. Do not be like the foolish and senseless shepherd, who in his folly cannot feed the flock, whose arm is withered and whose eye is darkened, because he said: "What is dying, let it die; what is perishing, let it perish; and what remains, let them eat each other's flesh." When the Chief Shepherd comes, he will condemn the foolish and senseless shepherd who did not sustain his fellow servants well. But whoever has fed and ruled the flock well will be called a good and faithful servant, who led the flock entire to the Shepherd. O watchmen! keep careful watch and warn all the people of the sword, lest the sword come and take a soul. [If] it is taken, its blood [will be required] from your hands … O fat sheep! do not attack the weak, lest you be condemned in judgment by our great Shepherd when he comes.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Receive this exhortation, my beloved, … [that it may] instruct the righteous. In this world grace is shown, and until it comes to an end, room is found in it for repentance. But the time is near when grace will cease and justice will reign; then repentance … not … because grace prevailed in strength. When … after which is passed, no repentance will be found any more. Read then, my friend, … and each will receive his reward according to the measure of his labour.

English translation by John Gwynn (1898); the original is not shown

At all times controversies arise on this matter, how the dead shall rise and with what body they shall come? For lo! the body wears out and is corrupted; and the bones also, no doubt, as time lengthens out over them, waste away and are not to be recognised. And when thou enterest a tomb in which a hundred dead men are buried, thou findest not there an handful of dust. And thus say those that reflect on these things:—“We know of course that the dead shall rise; but they will be clothed in a heavenly body and spiritual forms. And if it is not so, these hundred dead that were buried in one tomb, of whom after a long time elapses there remains nothing at all there, when the dead shall be quickened, and shall be clothed in a body and rise, unless they shall be clothed in a heavenly body, from whence shall their body come? For lo! there is nothing in the tomb.”

English translation by John Gwynn (1898); the original is not shown

Whosoever reflects thus is foolish, and without knowledge. When the dead were brought in, they were something; and when they were there for a long time, they became nothing. And, when the time shall have come that the dead shall rise, that nothing shall become something according to its former nature, and a change shall be added to its nature. O thou unwise who reflectest thus, hear that which the blessed Apostle said when he was instructing a foolish man like thee; for he said:—Thou fool, the seed which thou sowest unless it die is not quickened; and that which thou sowest is not like that which grows up into blade, but one bare grain of wheat or barley or some other seedling. And to each one of the seeds is given its own body. But God clothes thy seed with its body as He wills.

English translation by John Gwynn (1898); the original is not shown

Therefore, O fool, be instructed by this, that each of the seeds is clothed in its own body. Never dost thou sow wheat and yet reap barley, and never dost thou plant a vine and yet it produced figs; but everything grows according to its nature. Thus also the body that was laid in the earth is that which shall rise again. And as to this, that the body is corrupted and wastes away, thou oughtest to be instructed by the parable of the seed; that as the seed, when it is cast into the earth, decays and is corrupted, and from its decay it produces and buds and bears fruit. For the land that is ploughed, into which seed is not cast, produces not fruit, even if that land drinks in all the rain. So the grave in which the dead are not buried, from it men shall not issue forth in the quickening of the dead, though the full voice of the trumpet should sound within it. And if, as they say, the spirit of the just shall ascend into heaven and put on a heavenly body, they are in heaven. And He Who raises the dead dwells in heaven. Then when our Saviour shall come, whom shall He raise up from the earth? And why did He write for us:—The hour shall come, and now is, that the dead also shall hear the voice of the Son of Man, and they shall live and come forth from their tombs? For the heavenly body will not come and enter into the tomb, and again go forth from it.

English translation by John Gwynn (1898); the original is not shown

For thus say those who are stubborn in folly:—Why did the Apostle say,—Different is the body which is in heaven from that which is on earth? But he that hears this, let him hear also the other thing that the Apostle said:—There is an animal body, and there is a spiritual body. And again he said:—We shall all sleep, but we shall not all be changed. And again he said:—This that shall die must clothe itself with that that shall not die, and this which is corruptible must clothe itself with that which is incorruptible. Again he said:—We must all stand before the judgment-seat of Christ, that every man may be rewarded in his body for everything that before time was done by him, whether good or evil. Again he said:—What shall those do that are baptized for the dead? For if the dead rise not, why are they baptized for them? Again he said:—If there is no resurrection of the dead, then is Christ not risen, and if Christ is not risen then your faith is vain, and our preaching. And if so we are found false witnesses in that we testified of God, that He raised up Christ, Whom He raised not up. Therefore, if the dead rise not, there is no judgment. And if there is no judgment, then let us eat and drink, for to-morrow we shall die. Be not deceived; evil communications corrupt good purposes. Now as to this that the Apostle said:—The body that is in heaven is different from that which is on the earth, let this word be thus understood by thee. When the body of the just shall arise and be changed, it is called heavenly. And that which is not changed is called earthly, according to its earthly nature.

English translation by John Gwynn (1898); the original is not shown

But hear, my beloved, another word like this, which the Apostle has spoken. For he said:—The spiritual man judgeth everything, and he is judged by no one. And again he said:—They that are spiritual are spiritually minded, and they that are carnal are carnally minded. And again he said:—When we were in the flesh, the weaknesses of sins were working in our members that we might become fruit for death. Again he said:—If the Spirit of Christ is in you, ye are spiritual. All these things the Apostle said, while he was clothed in the flesh but was doing the works of the Spirit. Thus also in the Resurrection of the dead, the righteous shall be changed, and the earthly form shall be swallowed up in the heavenly, and it shall be called a heavenly body. And that which shall not be changed, shall be called earthly.

English translation by John Gwynn (1898); the original is not shown

Concerning then this Resurrection of the dead, my beloved, according to my power I will instruct thee. For from the beginning God created Adam; moulded him from the dust of the earth, and raised him up. For if, while Adam was not, He made him from nothing, how much easier now is it for Him to raise him up; for lo! as a seed he is sown in the earth. For if God should do those things that are easy for us, His works would not appear mighty to us. For lo! there are amongst men artificers who make wonderful things, and those who are not artificers of the works stand and wonder how they were done; and the work of their fellows is difficult in their eyes. How much more should not the works of God be as a marvel! But for God this was no great thing, that the dead should be quickened. Before seed was sown in the earth, the earth produced that which had not been cast into it. Before it had conceived, it bore in its virginity. How then is this difficult, that the earth should cause to spring up again what had been cast into it, and after conception should bear? And lo! her travail-pains are near; as Isaiah said, Who hath seen anything like this and who hath heard such things as these? that the earth should travail in one day, and a people should be born in one hour? For Adam unsown sprang up; unconceived he was born. But lo! now his offspring are sown, and wait for the rain, and shall spring up. And lo! the earth teems with many, and the time of her bringing forth is at hand.

English translation by John Gwynn (1898); the original is not shown

For all our fathers, in hope of the Resurrection and the quickening of the dead, were looking forward and hastening; as the blessed Apostle said, If the righteous had been looking forward to that city from which Abraham went forth, they would have had an opportunity of again turning back and to it; but they showed that they were looking forward to one better than it, namely that which is in heaven. They were looking forward to be released and to go speedily thither. And from that which I am writing unto thee, understand and observe that they were looking forward to the Resurrection. For Jacob our father, when he was dying, bound Joseph his son with an oath, and said to him, Bury me in the tomb of my fathers, with Abraham and Sarah and Isaac and Rebecca. And why, my beloved, did Jacob not wish to be buried in Egypt, but with his fathers? He showed beforehand, that he was looking forward to the quickening of the dead; that, when the Resurrection shout should be raised and the sound of the trumpet (heard), he might rise up near to his fathers, and might not at the time of the Resurrection be mingled with the wicked who shall return to Sheol and to punishment.

English translation by John Gwynn (1898); the original is not shown

Thus also Joseph bound his brethren by an oath, and said to them:—When God shall remember you, take up my bones from hence with you. And according to the word of Joseph his brethren did, and kept the oath a hundred and twenty-five years. At that time when the hosts of the Lord went out from the land of Egypt, then Moses took up the bones of Joseph when he went forth. And the bones of the righteous man were more precious and better in his estimation than the gold and the silver that the children of Israel took from Egypt when they spoiled them. And the bones of Joseph were forty years in the wilderness; and at that time when Moses fell asleep, he gave them in inheritance to Joshua the son of Nun. The bones of Joseph his father were better in his estimation than all the spoil of that land which he subdued. And why did Moses give the bones of Joseph to Joshua? Clearly, because he was of the tribe of Ephraim the son of Joseph. And he buried them in the land of promise, that there might be in that land a treasure, (even) that of the bones of Joseph (that were) buried therein. And also at the time that Jacob was dying, he blessed his tribes, and showed them what would happen to them in the latter days, and said to Reuben:—Reuben, thou art my firstborn, might and the beginning of my strength. Thou hast gone astray; as water, thou shalt not abide, because thou wentest up father’s bed. Truly thou defilest my couch and wentest up. From the time that Jacob fell asleep until the time that Moses fell asleep two hundred and thirty-three years elapsed. Then Moses wished by his priestly power to absolve Reuben from his transgression and sin, in that he had lain with Bilhah, his father’s concubine; that when his brethren should rise, he might not be cut off from their number. So he said in the beginning of his blessing:—Reuben shall live and not die, and shall be in the number.

English translation by John Gwynn (1898); the original is not shown

And also when the time came that Moses should sleep with his fathers, he was grieved and distressed, and he sought of his Lord and entreated that he might pass over to the land of promise. And why, my beloved, was the righteous Moses grieved because he did not enter into the land of promise? Clearly, because he wished to go and be buried with his fathers, and not be buried in the land of his adversaries, in the land of Moab. For the Moabites hired Balaam the son of Beor to curse Israel. Therefore Moses wished not to be buried in that land, lest the Moabites should come and take vengeance on him by taking up and casting forth the bones of that righteous man. And the Lord performed an act of grace towards Moses. For He brought him forth to Mount Nebo, and showed him all the land, making it pass before him. And as Moses gazed upon all the land, and gazed upon the mountain of the Jebusites where the Tabernacle was to dwell, he was grieved and wept when he saw the tomb in Hebron where his fathers Abraham, Isaac and Jacob were buried, that he should not be buried with them, nor his bones cast upon their bones, that he might rise along with them in the Resurrection. But when he had seen all the land, his Lord encouraged him and said to him, “I myself will bury thee and hide thee, and none shall know thy tomb.” So Moses died according to the word of the mouth of the Lord, and He buried him in a valley in the land of Moab over against Beth-Peor, where Israel had sinned, and no man has known his sepulchre unto this day. Two goodly benefits did his Lord accomplish for Moses in not making known his tomb to the children of Israel. He rejoiced that his adversaries should not know it, and cast forth his bones from his tomb; and in the second place, that the children of his people should not know it, and make his tomb a place of worship, for he was accounted as God in the eyes of the children of his people. And understand this, my beloved, from hence, that when he left them and went up to the mountain, they said:—As for this Moses who brought us up from the land of Egypt we know not what has become of him. So they made them a calf and worshipped it, and they remembered not God Who brought them up from Egypt by means of Moses with a mighty hand and an uplifted arm. Because of this, God had respect unto Moses, and did not make known his tomb; lest, if He should make known his tomb, the children of his people might go astray, and make them an image, and worship it and sacrifice to it, and so by their sins disquiet the bones of the righteous man.

English translation by John Gwynn (1898); the original is not shown

And Moses again proclaimed clearly the Resurrection of the dead, for he said as from the mouth of his God:—It is I that cause to die and it is I that make alive. Again also Hannah said thus in her prayer:—The Lord causeth to die and quickeneth; He bringeth down to Sheol and bringeth up (therefrom). The Prophet Isaiah also said thus:—Thy dead shall live, O Lord, and their bodies shall rise, and they that sleep in the dust shall awake and praise thee. David also proclaimed, saying:—For lo! for the dead Thou workest wonderful things, and the mighty ones shall rise and make confession unto Thee, and those that are in the tombs shall recount Thy grace. And how in the tombs shall they recount the grace of God? Clearly, when they shall hear the sound of trumpet summoning them, and the cornet sounding forth from on high, and the earthquake that shall be, and the tombs that shall be opened, then the mighty ones shall arise in glory, and recount one to another in the tombs, saying, “Great is the grace that is performed towards us. For our hope was cut off; yet (another) hope has arisen for us. We were imprisoned in darkness, and have come forth to the light. We were sown in corruption, and have risen in glory. We were buried naturally, and we have risen spiritually. Again we were sown in weakness, and have risen in power.” This is the grace that they shall tell of in the tombs.

English translation by John Gwynn (1898); the original is not shown

And it was not only in words, my beloved, that God said:—“I quicken the dead,” but also in deeds He showed it to us by many testimonies; that we might have no hesitation (concerning it). He showed it beforehand plainly; for through Elijah a wonder was manifested, (in proof) that the dead shall live and that they that sleep in the dust shall arise. For when the son of the widow died, Elijah raised him up and gave him to his mother. And Elisha again, his disciple, raised up the son of the Shunamite; that the testimony of two might be established and confirmed for us. And also again when the children of Israel cast a dead man on the bones of Elisha, that dead man revived and arose. And the witness of three is certain.

English translation by John Gwynn (1898); the original is not shown

And also through the Prophet Ezekiel, the Resurrection of the dead was manifestly shown, when God brought him forth to the valley and showed him many bones, and made him pass by them round about them, and said to him:—Son of Man, will these bones live? And Ezekiel said to Him:—Thou knowest, O Lord of lords. And the Lord said to him:—Prophesy, O Son Man, over these bones; prophesy and say to the dry bones, Hear the word of the Lord of lords. And when he had caused them to hear those words, there was a shaking and a noise, and the bones were gathered together, even those that were crushed into pieces and broken. And when the Prophet saw them, he was astonished, for they came together from all sides, and each bone received its fellow, and each joint approached its fellow-joint, and they ordered themselves, one on another. And their dryness was made moist, and the joints were united by the ligatures, and the blood grew warm in the arteries, and skin was stretched over the flesh, and hair grew up according to its nature. But they lay prostrate and there was no breath in them. Then again He commanded the Prophet, and said to him:—Prophesy unto the spirit and say to it, Come, O spirit, from the four winds, and breathe upon these slain men that they may live. And when he caused them to hear this second word, the spirit entered into them, and they revived and stood up upon their feet, a very great host.

English translation by John Gwynn (1898); the original is not shown

But why, my beloved, was it that those dead did not rise because of the one word (spoken) through Ezekiel, and why was not their resurrection, both of bones and spirit, accomplished (through that one word)? For lo! by one word the bones were fitted together, and by another the spirit came. It was in order that full perfection might be left for our Lord Jesus Christ, Who with one utterance and one word will raise up at the last day every body of man. For it was not the word that was insufficient, but its bearer was inferior. And with regard to this, understand and observe that when Elijah also, and Elisha his disciple, raised the dead, it was not with one word that they raised them up, but after they had prayed and made intercession and delayed no little time, then they arose.

English translation by John Gwynn (1898); the original is not shown

And our Lord Himself, in that His first Coming raised up three that were dead, that the testimony of three might be made sure. And He raised up each one of them with two words each. For when He raised up the widow’s son, He called him twice, saying to him, Young man, young man, arise. And he revived and arose. And again, He twice called the daughter of the chief of the synagogue, saying to her, Damsel, damsel, arise. And her spirit returned and she arose. And after Lazarus died, when He came to the place of burial. He prayed earnestly and cried with a loud voice and said, Lazarus, come forth. And he revived and came out of his tomb.

English translation by John Gwynn (1898); the original is not shown

And concerning all this that I have explained to thee, that those dead persons were raised with two words each, it was because for them two resurrections take place; that former one, and the second, that which is to come. For in that resurrection in which all men shall rise, none shall fall again; and by one word of God, sent forth through Christ, all the dead shall rise in the twinkling of an eye, speedily. For He Who brings it to pass is not feeble or insufficient. For with one word of summons He will cause all the ends (of the world) to hear, and all that are laid (in the grave) shall leap forth and rise up; and no word shall return void to Him that sent it forth, but as it is written in the Prophet Isaiah, who compares the word to rain and snow; for he said:—As the rain and the snow come down from heaven and return not thither, but fertilize the earth and cause it to bring forth and give seed to the sower and bread for food, so shall the word be that goes forth from My mouth, and it shall not return to Me void, but shall accomplish whatsoever I desire and shall accomplish that for which I shall have sent it. For the rain and the snow do not return to heaven, but accomplish in the earth the will of Him that sends them. So the word that He shall send through His Christ, Who is Himself the Word and the Message, shall return to Him with great power. For when He shall come and bring it, He shall come down like rain and snow, and through Him all that is sown shall spring up and bear righteous fruit, and the word shall return to His sender; but not in vain shall His going have been, but thus shall He say in the presence of His sender:—Behold, I and the children that the Lord has given Me. And this is the voice through which the dead shall live. Concerning it our Redeemer testifies, saying:—The hour shall come when even the dead shall hear the voice of the Son of Man and shall come forth from their tombs; as it is written, In the beginning was the voice, that is the Word. Again He said, The Word became a body and dwelt amongst us. And this is that voice of God which shall sound from on high and raise up all the dead.

English translation by John Gwynn (1898); the original is not shown

Again, our Lord explained to the Sadducees with regard to the resurrection of the dead, when they brought forth to Him the parable of the woman who was married to seven husbands, and said to Him:—Lo! the woman was wife of them all; in the Resurrection of the dead, to which of them shall she be wife? Then our Lord said to them:—Ye do greatly err, and ye know not the Scriptures nor the power of God. For they who are worthy of that world and of that Resurrection from the dead, they that are men do not take wives, nor are the women married to husbands, for they cannot die, for they are as the angels of God and children of the Resurrection. But concerning the Resurrection, that the dead shall rise, have ye not read in the Scripture that God said to Moses out of the bush, “I am the God of Abraham, of Isaac and of Jacob.” And lo! He is not God of the dead, for they all are alive unto Him.

English translation by John Gwynn (1898); the original is not shown

And there are those who even while they live are dead unto God. For He laid a commandment on Adam and said to him, In the day that thou shalt eat of the tree, thou shalt surely die. And after he had transgressed the commandment, and had eaten, he lived nine hundred and thirty years; but he was accounted dead unto God because of his sins. But that it may be made certain for thee that a sinner is called dead even when he lives, I will make it clear to thee. For thus it is written in Ezekiel the Prophet, As I live, saith the Lord of lords, I desire not the death of the dead sinner.

English translation by John Gwynn (1898); the original is not shown

Moreover our Lord said to that man who said to Him:—Let me go and bury my father, and I will come to Thee. And our Lord said to him, Let the dead bury their dead, but go thou, preach the Kingdom of God. But how is this word understood by thee, my beloved? Didst thou ever see the dead burying their dead? Or how shall a dead man arise to bury another dead man? But receive this explanation from me, that a sinner, while he is living, is dead unto God; and a righteous man, though dead, is alive unto God. For such death is a sleep, as David said, I lay down and slept, and awoke. Again Isaiah said, They that sleep in the dust shall awake. And our Lord said concerning the daughter of the chief of the synagogue, The damsel is not dead, but sleeping a slumber. And concerning Lazarus, He said to His disciples:—Our friend Lazarus has fallen asleep; but I go to waken him. And the Apostle said:—We shall all sleep, but we shall not all be changed. And again he said:—Concerning those that sleep, be ye not grieved.

English translation by John Gwynn (1898); the original is not shown

But it is right for us to be afraid of the second death, that which is full of weeping and gnashing of teeth, and of groanings and miseries, that which is situated in outer darkness. But blessed shall be the faithful and the righteous in that Resurrection, in which they expect to be awakened and to receive the good promises made them. But as for the wicked who are not faithful, in the Resurrection woe to them, because of that which is laid up for them! It would be better for them according to the faith which they possess, were they not to arise. For the servant, for whom his Lord is preparing stripes and bonds, while he is sleeping desires not to awake, for he knows that when the dawn shall have come and he shall awake, his Lord will scourge and bind him. But the good servant, to whom his Lord has promised gifts, looks expectantly for the time when dawn shall come and he shall receive presents from his Lord. And even though he is soundly sleeping, in his dream he sees something like what his Lord is about to give him, whatsoever He has promised him, and he rejoices in his dream, and exults, and is gladdened. As for the wicked, his sleep is not pleasant to him, for he imagines that lo! the dawn has come for him, and his heart is broken in his dream. But the righteous sleep, and their slumber is pleasant to them, in the day-time and the night-time, and they take no thought of all that long night, and like one hour is it accounted in their eyes. Then in the watch of the dawn they awake with joy. But as for the wicked, their sleep lies heavy upon them, and they are like a man who is laid low by a great and deep fever, and tosses on his couch hither and thither, and he is terrified the whole night long, which lengthens itself out for him, and he fears the dawn when his Lord will condemn him.

English translation by John Gwynn (1898); the original is not shown

But our faith thus teaches, that when men fall asleep, they sleep this slumber without knowing good from evil. And the righteous look not forward to their promises, nor do the wicked look forward to their sentence of punishment, until the Judge come and separate those whose place is at His right hand from those whose place is at His left. And be thou instructed by that which is written, that when the Judge shall sit, and the books be opened before Him and the good and evil deeds recited, then they that have wrought good works shall receive good rewards from Him Who is good; and they that have done evil deeds shall receive evil penalties from the just Judge. For towards the good, He changes not His nature; and He proves Himself just because He justly condemns many. But towards the evil He changes His nature, in that world where grace is lost in justice; and He proves Himself just to all. And grace will not be joined with justice towards them. Like as grace avails not (to remedy) detriment, so justice (avails not to assist) grace. For grace is far from the judge, but justice urges the judge. If grace be nigh to any one, let him turn himself towards it, and not deliver himself into the hands of justice, lest it condemn him, exacting for his shortcomings the penalty at his hands. And if grace be far from any one, justice will bring him to the trial, and by it he will be condemned, and go away to the torment.

English translation by John Gwynn (1898); the original is not shown

But hear, my beloved, this proof that retribution shall take place at the end. For when the Shepherd divides His flock and sets some on His right hand and some on His left, until He shall have acknowledged the service of the good, then He will cause them to inherit the kingdom; and until He shall have rebuked the evil and they are condemned, then He will send them to the torment. And as to them that sent messengers after the King, saying, This man shall not be king over us, when He shall receive the kingdom and return, then His adversaries shall be slain before Him. And the labourers who hastened and were wearied in the vineyard, shall not receive the reward till the labour shall cease. And the traders who received the money, when the Lord of the money shall come, then shall He exact the usury. And the virgins who, while waiting for the bridegroom, slumbered and slept because He delayed to come, when they shall hear the cry, then they shall awake and trim their lamps; and they that are wise shall enter in; and the foolish shall be shut out. And they who were before us in entering the faith, without us shall not be made perfect.

English translation by John Gwynn (1898); the original is not shown

From all these things, understand thou, my beloved, as it has been made certain for thee, that as yet no one has received his reward. For the righteous have not inherited the kingdom, nor have the wicked gone into torment. The Shepherd has not as yet divided His flock. And lo! the workmen enter into the vineyard, and as yet have not received the reward. And lo! the merchants are trading with the money. And as yet their Lord has not come to take the account. And the King has gone to receive the Kingdom, but as yet He has not returned the second time. And those virgins that are waiting the bridegroom are sleeping up to the present time, and are awaiting the cry when they will awake. And the former men who toiled in the faith until the last men shall come, shall not be made perfect.

English translation by John Gwynn (1898); the original is not shown

But they who are babes in understanding say:—“If no one has received his reward, why did the Apostle say, When we shall depart from the body, we shall be present with the Lord?” But recollect, my beloved, that I instructed thee concerning this matter in the Demonstration concerning Solitaries, that the spirit which the righteous receive, according to its heavenly nature, goes to our Lord until the time of the Resurrection, when it shall come to put on the body in which it dwelt. And at every time it has the memory of this in the presence of God, and looks eagerly for the Resurrection of that body in which it dwelt, as the Prophet Isaiah said about the Church of the Gentiles:—They that make mention of thee shall be faithful and stand before the Lord, and thou shalt not give them rest. But as to the wicked, they have none to make mention of them before the Lord, because the Holy Spirit is far removed from them, because they are animal, and are buried after the manner of animals.

English translation by John Gwynn (1898); the original is not shown

And again, (the followers of) doctrines, which are instruments of the Evil One, are offended by the word which our Lord spake, No one has ascended up to heaven but He Who came down from heaven, the Son of Man, Who was in heaven. And they say, “Lo! our Lord testified that no earthly body has ascended to heaven.” In their ignorance they cannot apprehend the force of this. For when our Lord instructed Nicodemus, he did not apprehend the force of the saying. Then our Lord said to him:—No one has ascended into heaven, so as to come down and relate to you whatsoever is there. For if I have spoken unto you of those things that are in the earth, and ye believe not, how shall ye believe if I shall speak unto you of those things which are in heaven? For lo! no other witness besides Me has come down from thence, to bear witness concerning those things which are in heaven, so that ye should believe. For Elijah went up thither, but he came not down along with Me to bear witness, that the testimony of two might be sure.”

English translation by John Gwynn (1898); the original is not shown

But as for thee, my beloved, have no doubt as to the Resurrection of the dead. For the living mouth (of God) testifies:—I cause to die and I make alive. And both of them proceeded out of one mouth. And as we are sure that He causes to die, and we see it; so also it is sure and worthy of belief, that He makes alive. And from all that I have explained to thee, receive and believe that in the day of the Resurrection thy body shall arise in its entirety, and thou shalt receive from our Lord the reward of thy faith, and in all that thou hast believed, thou shalt rejoice and be made glad.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Humility is good at all times, and it rescues from all troubles those who draw near to it; it also yields many fruits and brings forth very many good things. For from it springs integrity, through which Noah became pleasing and was delivered, as it is written that the Lord said to him: "I have seen you righteous and blameless in this generation." And there are many testimonies about humility. For [God] says in Scripture: "The meek will inherit the land and dwell on it for ever." Again Isaiah the prophet said: "On whom will I look, and with whom will I dwell, except with the man who is quiet and humble and trembles at my words?" Again he says: "Better is one humble in spirit and lowly of eyes than the conqueror of a city." He speaks thus as well: "The righteousness of the [man] of integrity goes before him." And of Moses, the faithful man, it is written: "He was the meekest of all men on the face of the earth."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For humility is a witness of the good things [gained] through the fear of God; and many gifts are acquired through humility by those who love it. If you seek mercy, it is found with the humble; humility is the dwelling of righteousness; the humble possess teaching, and their lips bring forth knowledge; humility gives birth to wisdom and prudence; the humble possess long-suffering; and if you seek chastity and purity, it is found in the humble man. Devotion is pleasant and sweet to them. The speech of the humble man is gentle and his face cheerful; the humble man smiles and rejoices. Love befits the humble, and they know how to walk in it. The humble abstain from every evil thing; their face shines with goodness of heart. The humble man speaks finely, with smiling lips, not with a loud voice. The humble man shudders at strife, because it breeds envy. When the humble man hears savage words, he stops his ears so that they do not enter his heart. The mind of the humble man brings forth all good things, and the feelings of his soul turn over the most beautiful thoughts. The humble man drinks teaching like water, and it penetrates his veins like oil. The humble man lowers himself, but his heart is lifted up to the highest summits. Where his treasure is, there he directs his thought. The sight of his eyes looks at the earth, but the gaze of his mind [considers] lofty things. The humble man is always fearful lest, in dealing with another, he incur blame. The humble man meditates on the law of the Lord and takes from it the medicine he seeks. The humble man rejoices in the good things of his friend; he reckons his neighbor as himself. The humble man approaches a powerful and proud man and wholly wins and carries off his mind. The humble man pulls down the strongest fortresses and turns away fury and enmity.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Jacob's humility overcame the anger of Esau his brother and of the four hundred men who were with him. Joseph's humility overcame the anger of his brothers, who envied and hated him. Moses too by his humility overcame and humbled all Pharaoh's pride. Likewise David's humility overcame the pride of Goliath, who rushed madly against him. Hezekiah also by humility overcame all the threats of Sennacherib, who provoked and blasphemed. Mordecai's humility too overcame all Haman's boasting. And finally Daniel and his brothers overcame wicked men and slanderers by humility.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The humble keep themselves from envy, jealousy, and strife. Pride seems detestable to them; they are free of cruelty; they put falsehood far from them; they shrink far from slander; they turn away and reject enmity, since they are sons of peace. They banish and spurn insolence, because they care for their good name. They do not know rebellion, since they love simplicity and righteousness, quiet and peaceable, waiting for the Bridegroom and strangers to the whole world. Arrogance is far from them; they think scoffers worthy of hatred. The inner chambers of their hearts are full of the best treasures, and their conscience is clean of deceit. With the eyes of the mind they look to lofty things; they contemplate the beauty of their Lord and rejoice in him continually. Their heart conceives whatever is beautiful, and their lips bring forth the best fruits. From the good seed they received from the Lord they root out and throw away harmful thorns. The seed they have watered from the fountain of life bears fruit a hundredfold. Humility is planted in them and yields the fruits of faith and love. They put on Christ as the best garment, which they keep from all uncleanness; and the Spirit they have received dwells in them; they love him and never grieve him. They adorn their temples for the great King, and he enters into quiet and humble people. They set their building on the Rock of truth and are not frightened by waves or winds. Their works shine like lamps, and their light shines before them. They prepare gifts for the coming Bridegroom and wait until they enter his bridal chamber. They take the money and trade with it, and long to gain ten talents. They reject their possessions and pour them out; they do not shut up or bury money. Their visible body walks on the earth, but all their thoughts are laid up with the Lord. They walk and go forward by the narrow and strait way and enter by the narrow gate of the kingdom. They hold their mind in the keeping of the law, so as to meditate on it at all times. In the world they think and live as strangers, looking to that heavenly city; their mind is caught up and set on high, and they hope to enter that sanctuary. Their eyes, opened, look in there and see the Bridegroom preparing himself. Their angels go there every day, taking and bringing peace and quiet. Their names are written in the book of life, and with groaning they plead not to be blotted out from it. Their offerings … [to him] who has the power to write and to blot out. They write the law of the Lord on their hearts, so that they may be written in that book for ever; they [confess] their sins continually … They train their tongues in the songs of Christ, so that they may be refreshed in that place of pleasant and sweet hymns; and they strive until they see that place; they endure want until … they keep perfect concord with everyone. The humble are sons of the Most High and brothers of Christ, who, after he was announced … received. For when Gabriel [brought the good news to] the most blessed Mary, … the Fruit of blessing … was sown. She praised and magnified the Lord because he looked [on her lowliness] … and the mighty did not please him; and the Most High exalts all the humble. See then, my beloved, that peace runs to meet the humble.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Again, when the Teacher of humility was born, the angels of heaven gave this praise and said: "Peace in heaven, and glory on earth, and good hope to men." And after he came, teaching humility, he said: "Whoever strikes you on the cheek, offer him the other also; and whoever compels you to go a mile with him [, go with him two; and to whoever wishes to] take your tunic, give him your cloak also." All these things that the Savior taught the humble can do. Exaltation and pride do not befit the humble, nor a diadem the head of the needy. The Lord turns away from the humble man who exalts himself, and the king will kill the poor man who sets a crown on his own head. Our beautiful King is adorned with the crown of magnificence and exaltation. Glory befits him alone, because it is his, and it is the sign of his kingdom. Exaltation befits his nature; but for those born of flesh it is ugly and detestable. The signs and marks of royal power befit the king, not little ones. Therefore, my beloved, whatever in us is hateful to God and in him is pleasing, let it not be found with us; but let what is his remain in him, and let us stand in our own condition. Humility befits us; glory and magnificence are due to him. He has given us what is ours, namely humility; and whatever he has not given us, let us not take. For even when he imparts it to us, he tests us by temptation. If anyone takes what is not his, he is handed over to custody as an evildoer and traitor. But one who remains in his humble condition will be exalted by the Most High; let him not covet glory.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For a man cannot serve two masters. Exaltation is not joined with humility, nor pride with chastity. Boldness does not go with patience, nor rashness with humility. Whoever embraces pride now will be deprived of the world to come; but whoever loves humility will be exalted and magnified in splendid seats. The rich man who was clothed in purple raised himself up in pride and glory; but when he went down there, he was sent into torment, while Lazarus, who had humbled himself, was exalted and sat in Abraham's bosom. The Pharisee and the tax collector were praying in the temple; the Pharisee boasted, declaring himself righteous, but he did not go down to his house justified; the tax collector humbled himself and went down to his house justified. Evil opposes good, and darkness light, enmity righteousness, humility envy, and silence strife. Evil has no power to rise against good; darkness flees as soon as it sees light; bitterness is weakened by sweetness; a quarrel is destroyed by fairness, and silence quenches strife. For darkness never envies gloom, nor does enmity envy rebellion, nor does jealousy mock strife, nor does bitterness hate wormwood; but the evil envy the good, the wicked disparage the righteous, the proud boast against the humble, liars mock the truthful, and fools despise the wise. One who does not possess truth wants no one to be found righteous. One who is wrapped in pride regards the humble man as the slayer of exaltation. One whose hands are entangled in crime hates the righteous man; and one whose mouth is full of falsehood [hates] the truth.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

There is no other remedy for envy except silence and humility; and jealousy earns an evil reward. When the serpent envied man in paradise, it underwent the penalty of a threefold curse: [God] stripped it of its feet, and it went on its belly; he also took away its food and gave it dust; and finally he made it an enemy for man to trample with his feet. Cain, having killed Abel out of envy, received curses to seven generations and became trembling and tottering on the earth. Esau envied Jacob his brother and persecuted him; but humble Jacob received the birthright with the blessings, while the proud one was made subject to the humble. Likewise humble Joseph was exalted over those who envied him, and those who hated him fell down before him and bowed to him. Pharaoh, who out of envy of the Hebrew people had ordered their boys to be destroyed in the river, was judged with the same judgment with which he had judged and paid the penalty of his crimes. To Korah and his companions, who envied Moses, the worst retribution came: Sheol opened its mouth and swallowed him; fire was kindled and consumed him. Aaron and Miriam too envied the humble Moses; but the Holy One showed himself to them, and Miriam suffered leprosy for seven days. Saul showed himself envious and hostile to humble David; but the Holy Spirit departed from him, and he was tossed by a troubling spirit. Ahab too killed Naboth through envy, and in the very place where the dogs had licked Naboth's blood the dogs likewise licked Ahab's blood. Jezebel pursued Elijah; but she could not harm him, and she was devoured by dogs, while Elijah was taken up to heaven. The accusers who slandered the righteous men were consumed by the flame of fire, but the righteous men were delivered from it. The Chaldeans who accused Daniel themselves got the pit they had opened for him. Haman envied Mordecai and his people, but gained nothing by his edict and suffered death with his sons on the gallows. And [God] drove out from its place and scattered the foolish people who did not receive the humble King Christ. But when he returns, having received the kingdom, his enemies will be destroyed before him. I have not been reluctant to relate all this to you, my beloved, so that you may know for certain that the wicked will receive just penalties for the sake of the meek.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Therefore, my beloved, believe firmly that the evil one dwells in every person wrapped in envy, and that the unclean spirit that dwelt in Saul likewise lives in such a person. For when David played the lyre to refresh Saul, Saul, because of the envy with which he was covered, aimed a spear at him in return for his kindness. But in one in whom humility is found the Meek and Humble One dwells, and he becomes a house for the dwelling of Christ. Remember that I wrote to you that the good never envy the evil, but rather the wicked the good; nor have I ever seen a rich man jealous of the poor, nor the righteous envying the wicked, or the good the wicked; nor the peaceable envying sedition, nor the truthful liars, nor the upright the dissolute, nor the chaste the insolent. Therefore pursue humility, which overcomes envy and removes quarrelling; and join silence and patience to it, so that you may keep apart from frequent strife. Love humility, acquire chastity, and add patience to both. The humble are loved by many; but the proud are hated even by the wicked who are like them. Turn away from anger, and go far from the stain of the envious. Do not open your mouth to your anger, nor shape your face to it in many ways, nor train your tongue to it, lest it bring forth evil fruits from it. Let this offspring of anger not be born in you, lest perhaps many thoughts spring from its brood …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

When anger is conceived in you, you contract an ulcer. Do not let it be born by your tongue, and do not bring it onto your lips. Keep all the thoughts that rise in your heart within your hidden breast; let your tongue have the good things your mind has formed, and let your mouth learn beautiful words. Turn over any word in your mind for several days; then weigh whether it is fitting, and only then entrust it to your tongue; otherwise let it die in your heart and hide it in your mind. Guard your tongue from false witness, lest you yourself set your whole body on fire. Magnify nobly the Son of the King who dwells in you, and do not bring in evil adversaries with him. For he wishes to dwell alone in a person, and he does not live in a man [entangled] in many thoughts. Let your tongue, with which you lick the wounds of your Lord, love silence. Let your lips, with which you kiss the Son of the King, beware of dissension. Let no vanity come out of your mouth, lest he depart from you and refuse to remain with you.

[11] Love humility like a very strong wall, like iron; love chastity like the sweetest fruits, which if anyone eats, his soul will be satisfied and filled with gladness and joy. As all trees are known by their fruits, so a person's thoughts are seen from his mouth. A wise man knows the mind of another whom he meets from his tongue; for out of the abundance of the heart the lips speak. A man who fears God always speaks every good thing; he recites the law of his Lord and pronounces it aloud; and if he hears trifling words, he does not lend his ear. He brings forth the best words; but curses are not found in his mouth, because he never conceives anything foul in his mind. By these things a man who meditates on the law of his Lord is proved; these are the fruits of the good tree. Likewise the wise man will discern from his lips one who thinks evil; the hearer will recognize one who utters nonsense, ridiculous or mocking words, and insults. For such things must have been conceived before they were born; nothing comes to birth without conception. Remember the words of the Savior: "A good tree makes good fruits; but a bad tree makes bad fruits. A bad tree cannot give good fruits, nor a good tree make bad fruits. For a tree is known by its fruits. So a good man brings forth and speaks good things from the good treasures of his heart; and an evil man brings forth and speaks evil things from the evil treasures of his heart." … [of its fruits] a thousand, from one of them you can judge the tree; and when you have tasted one of the many excellent and sweetest fruits of a tree, your soul will rejoice … is tested by his words; if he finds them corrupt, he does not wish to hear words any more … and constantly desires to learn. The wise man likewise is discerned from his words; but one whose mind meditates wicked things, [when he moves] among the humble and wise who think rightly, is like bitter … mixed with a quince …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Embrace humility, my beloved, which is a most pleasing fragrance and most sweet to the taste. A humble man who keeps his humility even if he is raised in honour is loved by the humble and the powerful alike. And if it happens that he is broken, he incurs no reproach, since he remains in the same lot in which he stood. But if a proud man, who never wishes to lower himself, happens to be humbled, he falls with a heavy fall, because when he was raised up he did not humble himself. Many love the humble man; very many are eager to be greeted by him; many also tell his praises; and the faults of one who has brought forth nothing evil against another in his heart are covered by his humility. The humble man sits and meditates on wisdom; his mind unfolds on high, even to heaven. The word of the humble man, shaped and weighed by him on the scales, is listened to and obeyed. The recesses of his heart are full of the best treasures, and his tongue brings forth sweet fruits. Humility is a fountain of happiness; streams of peace run down from it. Noah loved humility, through which he was saved from the waters of the flood. Abraham too came near to it and became heir in the land of life; he fell down before God and humbled himself as dust and ashes. Through humility Isaac likewise was magnified, and kings knew him and sought his covenant. Jacob was a blameless man and dwelt in a tent, and he received from his father the blessings of Esau. All our fathers of old were humble, chaste, and patient. The Most High exalted the humble, but humbled the proud and brought them down to the dust. Job loved humility, and the Lord bore witness to his integrity. The evil Satan pursued him with hatred; but Job put to shame the enemy and adversary of the righteous, and was himself exalted by the Lord, because he had acted bravely in his integrity, as he testified with his own mouth.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Love, my beloved, that portion and state in which the children of flesh ought to remain. It is right for a person to humble himself, [namely] the nature of that earthy Adam, on whom his Lord laid a commandment to keep, so that, having perfectly kept the command, he would be raised by the Lord to a higher state. But since he wished to seize a loftiness foreign to his nature, the Lord returned him to the lowliness of his original state. Our Savior testifies to this, saying: "Everyone who exalts himself will be humbled, and everyone who humbles himself will be exalted." Adam exalted himself and was humbled, and returned to the dust of his original nature. Our glorious and renowned Savior humbled himself; but he was exalted and raised to his former nature, increased in glory, and all things were subjected to him. The Savior, because he humbled himself, received glory and was increased. Adam, who exalted himself, received humiliation and brought on himself curses added to the humiliation. Therefore, my beloved, it befits and is fitting for a man who loves God to love humility and to persevere in the condition of humility, whose root is set in the earth while its fruits go up into the presence of the Lord of majesty: humility, I say, whose fruits are sweet, in which are found meekness, chastity, and pleasant thoughts. Humble men are simple, patient, beloved, blameless and righteous, shrewd for good, skilful, calm and wise, peaceable, quiet, merciful, given to repentance, kind, lofty and mature of mind, comely and most desirable. If anyone loves that tree which has such fruits, his soul is happy, rests in peace, and in it dwells the One who looks on the meek and humble.

English translation by John Gwynn (1898); the original is not shown

Pastors are set over the flock, and give the sheep the food of life. Whosoever is watchful, and toils in behalf of his sheep, is careful for his flock, and is the disciple of our Good Shepherd, who gave Himself in behalf of His sheep. And whosoever brings not back his flock carefully, is likened to the hireling who has no care for the sheep. Be ye like, O Pastors, to those righteous Pastors of old. Jacob fed the sheep of Laban, and guarded them and toiled and was watchful, and so received the reward. For Jacob said to Laban:—Lo! twenty years am I with thee. Thy sheep and thy flocks I have not robbed and the males of thy sheep I have not eaten. That which was broken I did not bring unto thee, but thou required it at my hands! In the daytime the heat devoured me and the cold by night. My sleep departed from my eyes. Observe, ye Pastors, that Pastor, how he cared for his flock. He used to watch in the night-time to guard it and was vigilant; and he used to toil in the daytime to feed it. As Jacob was a pastor, so Joseph was a pastor and his brethren were pastors. Moses was a pastor, and David also was a pastor. So Amos was a pastor. These all were pastors who fed the sheep and led them well.

English translation by John Gwynn (1898); the original is not shown

Now, why, my beloved, did these pastors first feed the sheep, and were then chosen to be pastors of men? Clearly that they might learn how a pastor cares for his sheep, and is watchful and toils in behalf of his sheep. And when they had learned the manners of pastors, they were chosen for the pastoral office. Jacob fed the sheep of Laban and toiled and was vigilant and led them well; and then he tended and guided well his sons, and taught them the pattern of pastoral work. And Joseph used to tend the sheep along with his brethren; and in Egypt he became guide to a numerous people, and led them back, as a good pastor does his flock. Moses fed the sheep of Jethro his father-in-law, and he was chosen from (tending) the sheep to tend his people, and as a good pastor he guided them. Moses bore his staff upon his shoulder, and went in front of his people that he was leading, and tended them for forty years; and he was vigilant and toiled on behalf of his sheep, a diligent and good pastor. When his Lord wished to destroy them because of their sins, in that they worshipped the calf, Moses prayed and besought of his Lord and said:—Either pardon the people for their sins, or else blot me out from Thy book that Thou hast written. That is a most diligent pastor, who delivered over himself on behalf of his sheep. That is an excellent leader, who gave himself in behalf of his sheep. And that is a merciful father who cherished his children and reared them up. Moses the great and wise shepherd, who knew how to lead back the flock, taught Joshua the son of Nun, a man full of the spirit, who (afterwards) led the flock, even all the host of Israel. He destroyed kings and subdued the land, and gave them the land as a place of pasturage, and divided the resting-places and the sheepfolds to his sheep. Furthermore, David fed his father’s sheep, and was taken from the sheep to tend his people. So he tended them in the integrity of his heart and by the skill of his hands he guided them. And when David numbered the flock of his sheep, wrath came upon them, and they began to be destroyed. Then David delivered himself over on behalf of his sheep, when he prayed, saying:—O Lord God, I have sinned in that I have numbered Israel. Let Thy hand be on me and on my father’s house. These innocent sheep, in what have they sinned? So also all the diligent pastors used thus to give themselves on behalf of their sheep.

English translation by John Gwynn (1898); the original is not shown

But those pastors who did not care for the sheep, those were hirelings who used to feed themselves alone. On this account the Prophet addresses them, saying to them:—O ye pastors who destroy and scatter the sheep of my pasture, hear the word of the Lord. Thus saith the Lord: Lo! I will visit My sheep as the pastor visits his flock in the day of the whirlwind, and I will require My sheep at your hands. O foolish pastors, with the wool of the sheep do ye clothe yourselves and the flesh of the fatlings do eat, and the sheep ye do not feed. That which was sick ye did not heal, and that which was broken ye did not bind. The weak ye did not strengthen, and the lost and the scattered ye did not gather together. The strong ones and the fatlings ye did guard, but with harshness ye subdued them. The good pastures ye yourselves graze upon, and what remains ye trample with your feet. The pleasant waters do ye drink, and whatever remains ye defile with your feet. And My sheep have eaten the trampled (herbage) which your feet have trampled, and they have drunk the waters which your feet have defiled. These are the greedy and base pastors and hirelings, who did not feed the sheep, or guide them well, or deliver them from the wolves. But when the Great Pastor, the chief of pastors, shall come, He will call and visit His sheep and will take knowledge of His flock. And He will bring forward those pastors, and will exact an account from them, and will condemn them for their deeds. And those who fed the sheep well, them the Chief of Pastors will cause to rejoice and to inherit life and rest. O stupid and foolish pastor, to whose right hand and to whose right eye I committed my sheep. Because thou didst say concerning the sheep, let that which dieth, die, and let that which perisheth perish, and whatever is left, let them devour the flesh of one another; therefore, behold I will make blind thy right eye and I will wither up thy right arm. Thy eye which regarded a bribe shall be blinded, and thy hand which did not rule in righteousness shall waste away. And as for you, my sheep, the sheep of my pasture, ye are men; but I am the Lord your God. Behold henceforth will feed you in a good and rich pasture.

English translation by John Gwynn (1898); the original is not shown

The good shepherd giveth himself for the sake of his sheep. And again He said:—I have other sheep and I must bring them also hither. And the whole flock shall be one, and one shepherd, and My Father because of this loveth Me; that I give Myself for the sake of the sheep. And again He said;—I am the door of the sheep. Every one that entereth by Me shall live and shall go in and go out and find pasture. O ye pastors, be ye made like unto that diligent pastor, the chief of the whole flock, who cared so greatly for his flock. He brought nigh those that were afar off. He brought back the wanderers. He visited the sick. He strengthened the weak. He bound up the broken. He guarded the fatlings. He gave himself up for the sake of the sheep. He chose and instructed excellent leaders, and committed the sheep into their hands, and gave them authority over all his flock. For He said to Simon Cephas:—Feed My sheep and My lambs and My ewes. So Simon fed His sheep; and he fulfilled his time and handed over the flock to you, and departed. Do ye also feed and guide them well. For the pastor who cares for his sheep engages in no other pursuit along with that. He does not make a vineyard, nor plant gardens, nor does he fall into the troubles of this world. Never have we seen a pastor who left his sheep in the wilderness and became a merchant, or one who left his flock to wander and became a husbandman. But if he deserts his flock and does these things he thereby hands over his flock to the wolves.

English translation by John Gwynn (1898); the original is not shown

And remember, my beloved, that I wrote to thee concerning our fathers of old that they first learned the ways of tending sheep and in that received trial of carefulness, and then were chosen for the office of guides, that they might learn and observe how much the pastor cares for his flock, and as they used to guide the sheep carefully, so also might be perfected in this office of guidance. Thus Joseph was chosen from the sheep, to guide the Egyptians in the time of affliction. And Moses was chosen from the sheep, to guide his people and tend them. And David was taken from following the sheep, to become king over Israel. And the Lord took Amos from following the sheep, and made him a prophet over his people. Elisha likewise was taken from behind the yoke, to become a prophet in Israel. Moses did not return to his sheep, nor did he leave his flock that was committed to him. David did not return to his father’s sheep, but guided his people in the integrity of his heart. Amos did not turn back to feed his sheep, or to gather (the fruit of) trees, but he guided them and performed his office of prophecy. Elisha did not turn back to his yoke, but served Elijah and filled his place. And he who was for him as a shepherd, because he loved fields and merchandise and vineyards and oliveyards and tillage, did not wish to become his disciple; and (therefore) he did not commit the flock into his hand.

English translation by John Gwynn (1898); the original is not shown

I beseech you, ye pastors, that ye set not over the flock, leaders who are foolish and stupid, covetous also and lovers of possessions. Every one who feeds the flock shall eat of their milk. And every one who guides the yoke shall be ministered to from his labour. The priests have a right to partake of the altar, and the Levites shall receive their tithes. Whoever eats of the milk, let his heart be upon the flock; and let him that is ministered to from the labour of his yoke, take heed to his tillage. And let the priests who partake of the altar serve the altar with honour. And as for the Levites who receive the tithes, they have no portion in Israel. O pastors, disciples of our great Pastor, be ye not like hirelings; because the hireling cares not for the sheep. Be ye like our Sweet Pastor, Whose life was not dearer to Him than His sheep. Rear up the youths and bring up the maidens; and love the lambs and let them be reared in your bosoms; that when ye shall come to the Chief Pastor, ye may offer to Him all your sheep in completeness, and so He may give you what He has promised: Where I am, ye also shall be. These things, brief as they are, will be sufficient for the good pastors and leaders.

English translation by John Gwynn (1898); the original is not shown

Above, my beloved, I have written to remind thee of the character that becomes the whole flock. And in this discourse I have written to thee about the pastors, the guides of the flock. These reminders I have written to thee, beloved, as thou didst ask of me in thy dear letter.

English translation by John Gwynn (1898); the original is not shown

The Steward brought me into the King’s treasury and showed me there many precious things; and when I saw them my mind was captivated with the great treasury. And as I looked upon it, it dazzled my eyes, and took captive my thoughts, and caused my reflections to wander in many ways. Whosoever receives thereof, is himself enriched, and enriches (others). It lies open and unguarded before all that seek it; and though many take from it there is no deficiency; and when they give of that which they have received, their own portion is greatly multiplied. They that receive freely let them give freely as they have received. For (this treasure) cannot be sold for a price, because there is nothing equivalent to it. Moreover the treasure fails not; and they that receive it are not satiated. They drink, and are still eager; they eat, and are hungry. Whosoever is not thirsty, finds not ought to drink; whoever is not hungry, finds nothing to eat. The hunger for it satisfies many, and from the thirst for it flow forth water-springs. For the man who draws nigh to the fear of God is like the man who in his thirst draws near to the water-spring and drinks and is satisfied, and the fountain is not a whit diminished. And the land that needs to drink in water, drinks of the fountain, but its waters fail not. And when the land drinks, it needs again to drink, and the spring is not lessened by its flowing. So is the knowledge of God. Though all men should receive of it, yet there would come no lack in it, nor can it be limited by the sons of flesh. He that takes from it, cannot take away all; and when he gives, he lacks nothing. When thou takest fire with a candle from a flame, though thou kindle many candles at it, yet the flame does not diminish when thou takest from it, nor does the candle fail, when it kindles many. One man cannot receive all the King’s treasure, nor when a thirsty man drinks of the fountain, do its waters fill. When a man stands on a lofty mountain, his eye does not (equally) comprehend the near and the distant; nor, when he stands and counts the stars of heaven, can he set limits to the hosts of the heavens. So when he draws nigh unto the fear of God, he cannot attain to the whole of it; and when he receives much that is precious, it does not seem to be diminished; and when he gives of that which he has received, it is not exhausted, nor has it come to an end for him. And remember, my beloved, what I wrote to thee, in the first discourse, about faith, that whoever has freely received ought to give freely as he has received, as our Lord said:—Freely ye have received, freely give. For whosoever keeps back part of anything he has received, even that which he has obtained shall be taken away from him. Therefore, my beloved, as I have been able to obtain now from that treasure that fails not, I have sent unto thee from it. Yet though I have sent it to thee, it is all with me. For the treasure fails not, for it is the wisdom of God; and the steward is our Lord Jesus Christ, as He testified when He said:—All things have been committed to Me by My Father. And while He is the steward of the wisdom, again, as the Apostle said:—Christ is the power of God and His wisdom. This wisdom is imparted to many, yet nothing is lacking, as I explained to thee above; the Prophets received of the spirit of Christ, yet Christ was not a whit diminished.

English translation by John Gwynn (1898); the original is not shown

Ten treatises have I written unto thee, my beloved. Whatsoever thou hast asked of me, I have explained to thee without (receiving) ought from thee. And that which thou enquiredst not of me, I have given unto thee. I have asked thy name and written unto thee. I have asked of myself thy question, and I have answered thee as I was able, for thy persuasion. Whatsoever I have written unto thee, meditate in these things at every time; and labour to read those books which are read in the church of God. These ten little books that I have written for thee, they borrow one from another, and depend one upon another. Separate them not one from another. From Olaph to Yud I have written for thee, each letter after its fellow. Read thou and learn thou and the brethren, the monks, and the faithful, they from whom mocking is far removed; as I wrote unto thee above. And remember that which I pointed out to thee, that I have not brought these matters to an end, but short of the end. Nor are these things sufficient; but hear thou these things from me without wrangling, and enquire concerning them with brethren who are apt for persuasion. Whatsoever thou hearest that assuredly edifies, receive; and whatever builds up strange doctrines, overthrow and utterly demolish. For wrangling cannot edify. But I, my beloved, as a stonecutter have brought stones for the building, and let wise architects carve them out and lay them in the building; and all the labourers that toil in the building shall receive reward from the Lord of the house.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

On Circumcision.

1. When God blessed Abraham and made him the head of all the faithful, the righteous, and the upright, God made him the father not only of one nation but of many peoples, saying to him: "Your name will not be called Abram, but your name will be Abraham, for I have made you the father of a multitude of nations." Hear then, my dearest friend, the purpose of the speaker and the foundation of the argument that we must set up against that nation which went before us. For they think among themselves that they are the seed of Abraham, and they do not reflect that they were called rulers of Sodom and people of Gomorrah; whose father was an Amorite and whose mother a Hittite; rejected silver and rebellious sons. Moses, their leader, testified against them and said to them: "You have been rebellious from the day I knew you"; this he also repeated in the song of witness: "Your vine is from the vine of Sodom and from the stock of Gomorrah; your grapes are bitter grapes, and your clusters wormwood." And in that hymn of witness he also pointed to the people of the nations, when he said to them: "I will provoke you with a people that is no people, and with a foolish nation I will anger you." Through Isaiah too the Most Holy testified, saying: "I planted a vineyard and furrowed it, and in place of grapes it bore wild grapes." Jeremiah the prophet also says against the synagogue of the people: "I planted you with shoots of every true seed; but you turned away and rebelled against me like a foreign vine." Likewise Ezekiel testifies against the vine: "Fire has eaten its branches, and its pith is dried up, and it is no longer useful for any work." It had been planted from shoots of the true seed, who are their first fathers; but the sons turned to the shameless works of the Amorites. While they did righteousness among all the peoples, they were called the sons and heirs of Abraham; when they did the shameful work of foreign nations, they became Sodomites and the people of Gomorrah, as Isaiah testifies of them: "Hear then the word of the Lord, rulers of Sodom and people of Gomorrah." But show me, wise one, who were the rulers and the people of Sodom and Gomorrah in the days of Isaiah the prophet, since they were overthrown by [God's] fury in the days of Lot and are never to be rebuilt. Ezekiel shows the sin of Sodom and calls her Jerusalem's sister when he says to her: "Sodom your sister with her daughters did not do evil works as you and your daughters have done. This was the iniquity of Sodom and her daughters: they did not lift up the sick and the wretched with their hand; and seeing such works in them, I overthrew them." Since Sodom and Gomorrah and their neighbours had been overthrown long before, why does Isaiah say, "Hear, rulers of Sodom and people of Gomorrah"? Only so that those whom he addresses might be rebuked for having done and practised the works of the Sodomites. They were circumcised as though uncircumcised; they were chosen and [afterwards] rejected, though they boast that they are circumcised, chosen, and known above all peoples.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Every wise man knows that circumcision without faith is of no use and accomplishes nothing. For faith preceded circumcision, and circumcision is a seal; for it was given as the covenant of Abraham, as God said to him: "This is my covenant which you shall keep, circumcising every male." And as long as it pleased him who gave it, when it was kept together with the commandments of the law it profited and gave life. But when the law was no longer kept, circumcision had no force. Jeroboam the son of Nebat, of the sons of Joseph, of the tribe of Ephraim, had received circumcision, as the Most Holy commanded Abraham and Moses enjoined in the law. All the kings of Israel likewise who walked according to the law of Jeroboam were circumcised and set apart; yet because of their sins no good name was kept of them. What did Jeroboam gain with his circumcision, and all the kings who followed his commands? And what profit or use was it to Manasseh, the son of Hezekiah, because of whose countless iniquities God could no longer spare Jerusalem?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

To all generations and tribes God gave his commandments, generation by generation, as it pleased him; but sometimes, after being kept, they were afterwards changed. To Adam he commanded that he should not eat of the tree of the knowledge of good and evil; and because he did not keep the commandment and ordinance, he was condemned. Enoch, who pleased God, did not deserve to be translated to life because he kept the commandment about that tree, but because of his faith; so he pleased God, but not at all because he kept the commandment not to eat of the tree. Noah, because he kept innocence and righteousness, was rescued from the wrath of the flood, and [the Lord] established a covenant with him and his offspring after him, that they should increase and multiply; but by none of these covenants was circumcision given. Then Abraham, when the Lord chose him, [was chosen] not because of circumcision … [if he had been justified by circumcision,] Abraham would first have been circumcised and then have believed … his circumcision would have been counted to him for righteousness … "Abraham believed God, and his faith was counted to him for righteousness." For those who believed, though they were not circumcised, obtained life; but those who were circumcised … not because of circumcision, but because each of them kept the commandments laid on him according to his time, and believed that he is the same who in each generation proclaims commands as he pleases. Melchizedek, priest of God Most High, blessed Abraham, though he was uncircumcised. And it is known that the lesser is blessed by the greater.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Hear then, my beloved, and I will show you with what purpose circumcision was given. When Abraham believed and went out from Ur of the Chaldeans and came to live in Haran, the Lord did not command circumcision to him; nor indeed was he circumcised during the twenty-four years he spent in the land of Canaan; for the son of the promise had not yet been born to him, from whom righteous men, kings, priests, and anointed ones were to arise. But when he was ninety-nine years old, the Most Holy announced to him that at the completion of his hundredth year a son would be born to him; and then [God] circumcised him; and after he became a hundred years old, Isaac was born to him. [God] ordered him to circumcise the flesh of his foreskin as a sign and mark of the covenant, so that when his seed multiplied it might be set apart from all the peoples among whom it walked, lest it be mixed with their impure works. So Abraham circumcised the flesh of his foreskin when he was ninety-nine years old; he also circumcised Ishmael his son, thirteen years old; and Abraham circumcised the slaves born in his house and those bought with money on that day, as God had told him. And after he was circumcised, Isaac was conceived and born, and he was circumcised on the eighth day. And circumcision was kept in the seed of Abraham, Isaac and Ishmael, Jacob and his children, Esau and his son, for one hundred and ninety years, until Jacob went into Egypt. The sons of Jacob also kept it in Egypt for two hundred and twenty-five years, until they went out into the wilderness. Lot too, seeing that Abraham his uncle had circumcised himself, also circumcised his son after he parted from him; and unbelievers kept circumcision as a custom.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now if life were given through circumcision, then the sons of Ishmael and the sons of Keturah, the sons of Lot and the sons of Esau, also had life; for they were circumcised, and yet they worshipped very many idols. But Jeremiah the prophet shows me plainly that all were circumcised and did not escape wrath by virtue of their circumcision. For he says: "See, I will visit all who are circumcised in their foreskin: the Egyptians and the Jews, Moab, Edom, the sons of Ammon, and all who have their beards clipped; but all the house of Israel are uncircumcised in heart." If their circumcision profited the Jews, why then are they reckoned with the Egyptians and Edomites, the Moabites and Ammonites, and those who clip their beards, who are all sons of Hagar and Keturah? But it is known that their circumcision has become uncircumcision, for [God] also sent fury upon Judah, as on all who were circumcised in their foreskin. For the Most Holy, seeing that they said, "We live because we are sons of Abraham and are circumcised," and that they did not bend their hard neck to the service of the law, said to them through the prophet: "Circumcise the foreskin of your heart, and do not harden your neck any longer." For it is clear that one uncircumcised in the foreskin of his heart gains no fruit even from circumcision of the flesh, just as it profited nothing to all who were circumcised in their foreskin.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But so that you may be persuaded, my beloved, that circumcision was a sign by which [the Jews] were distinguished from the defiled nations, see how, after being brought out of Egypt, they travelled forty years in the wilderness and were not circumcised, since they were one people and could not mix with foreign nations. So he did not mark them [with circumcision] there, because they pastured apart. He marked the seed of Abraham, not because all the nations were not under his rule; but he set apart the seed of Abraham for himself by circumcision, while he left the other nations, who carried out the abominable crimes of idolatry, because of their works; and he marked the people, not to make known to himself that they were Abraham's seed, for even if he had not marked them he would still have known them; but so that each might recognize the other and they might not shelter behind false pretexts. For it could have happened at some time, had they not been marked, that some of them caught serving idols, or committing fornication, adultery, theft, and transgressing the law, and caught in such crimes, would have disowned their parentage and denied that they were sons of Abraham, so as to escape death and not pay the penalty; for he had decreed the judgment of death, written in the law, against those who committed such things. So if any transgressor of the law had been found sinning in one of these crimes, he could no longer have defended himself by the lying excuse that he was not a son of Abraham nor of his seed; for they would have recognized the one found denying it by his circumcision, and would have punished him according to the measure of his offence. Unless it was given with this purpose, it would have been necessary for them to be circumcised in the wilderness; but since they were separated from the other nations and pastured apart in the wilderness, they were not marked. But when they crossed the Jordan, the Lord commanded Joshua the son of Nun and said to him: "Now circumcise the children of Israel again, a second time." Why did he command Joshua to circumcise them a second time? Only because they were already circumcised in their heart, as he said through the prophet: "Circumcise the foreskin of your heart, and do not harden your neck any longer." So Joshua circumcised them anew and marked them a second time, namely in their flesh. Otherwise how will you understand that word, "Joshua circumcised the people a second time," when they had not yet been circumcised in the flesh? For after Joshua circumcised them, Scripture testifies that Joshua circumcised all who were born in the wilderness, because none of those born in [the wilderness] had been circumcised …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See, my beloved, and wonder how the circumcised who came out of Egypt died in the wilderness because of their sins, because they provoked the Spirit of the Most Holy and did not believe him. It is clear that if they had believed, they would not have been barred from entering the land of promise. For Joshua the son of Nun and Caleb the son of Jephunneh lived longer than the six hundred thousand men who were brought out of Egypt; they entered the land and inherited it. But those who were born in the wilderness and believed, though uncircumcised, lived and entered the land to inherit it; and when they were about to enter the region of the Canaanites, he circumcised them. So two circumcisions are ascribed to them.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But why, when he brings wrath on all the circumcised with foreskin, does he also count the Egyptians? For they were not of Abraham's seed, as were the Moabites and Ammonites, sons of Lot, who was the son of Abraham's brother; the Edomites too, sons of Esau; and also those who clip their beards, the dwellers in the desert, who are sons of Ishmael and sons of Keturah; and Judah, the offspring of Jacob: all these are seed of the house of Abraham. The Egyptians, though unbelievers, adopted the custom of circumcision from the children of Israel while these lived among them; and they received it again from Joseph, who circumcised Manasseh and Ephraim when they were born to him; and having learned it from Joseph, they began to circumcise, for they carried out Joseph's command in every matter in Egypt. There are some, my beloved, who say that Pharaoh's daughter, when she found Moses, recognized him as one of the children of Israel by the covenant of his flesh. But the matter is otherwise, as appears from the sense of the account; for the covenant of circumcision of Moses differed in nothing from the circumcision of the Egyptians; and if anyone does not know that the Egyptians were circumcised, let him learn it from Jeremiah. But Pharaoh's daughter, when she found Moses, seeing him floating on the river, knew that he was of the children of the Hebrews, because Egyptians had not been ordered to be thrown into the river, as Pharaoh had decreed concerning the children of Israel, saying: "Every male son who is born shall be thrown into the river"; she understood that it had been done for fear of the decree; and seeing the boy placed in a wooden ark, she suspected that his own people could not hide him, and had therefore prepared this ark for him and committed him to the river. But if the children of Israel had been distinguished from the Egyptians by circumcision, as from uncircumcised people, Moses could not have been brought up in Pharaoh's house, because the covenant of the flesh of this boy would always have been recognized. As for Pharaoh's daughter breaking her father's law and decree, [it must be said] that Pharaoh's law and decree were not proclaimed in all Egypt.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I want to show you, my friend, that the sons of Keturah also lived next to the sons of Ishmael. For when the Midianites, who are the sons of Keturah, gathered with the sons of the East, that is, the sons of Ishmael, and came to fight with arms against Israel in the days of Gideon the son of Joash, being so joined they wished together to subdue Israel; but they suffered defeat at the hands of Gideon with three hundred leaders. I wished to show you this about the sons of Keturah, that they had their home with the sons of Ishmael in the desert. For from the time Abraham sent away Hagar and Ishmael, he and his sons were dwellers in the desert. For so it is written: "He dwelt in the desert and learned to draw the bow; that his hand should be against all, and the hand of all against him; and he dwelt over against the borders of all his brothers." On one side, that is, to the east [of Israel], lived the sons of Esau, who are the Edomites; for when Israel came out of Egypt, they went around the region of Edom, the mountain of Esau. Opposite, the Ammonites and Moabites bounded their territory on the north; and the sons of Keturah occupied the borders in the east with the Edomites, the sons of Esau. For when Abraham sent away the sons of Keturah, he first drove them to the east. And the sons of Hagar held the whole southern region. The Edomites, sons of Esau, lived to the east of all these, as far as Bozrah. For the Lord had commanded Moses: "You shall not come near the land of the sons of Esau; for I will not give you of all their land as much as the sole of your foot treads, because I have given Mount Seir to Esau. But you shall buy from them with money the bread you eat, and you shall buy water from them with money and drink." And Moses did as the Lord had commanded him. He did not force the sons of Esau; but when he came to Rekem the proud, he sent messengers with words of peace to the king of Edom and said to him: "Thus says your brother Jacob: You know all the hardship that has come upon us on the way, and that the Egyptians oppressed us. See, we are in the city of Rekem, which is at the farthest edge of your borders; let us now pass through your land; we will go by the king's road; sell us bread to eat; and we will pay the price even of the water that we and our cattle drink." And he answered Israel: "You shall not pass through my borders, or I will come out against you with the sword." So Israel turned away from them, seeing that they would not consent. But when they had passed their borders, the children of Israel took from them Bozrah, which is in the desert, occupied it, and made it a city of refuge. Whoever wishes to make sure that Bozrah formerly belonged to the sons of Esau, who are the Edomites, let him learn it from Isaiah, when he saw the Most Holy coming from Edom, in red garments from Bozrah, crushing and trampling them, to take vengeance on the sons of Esau because they did not receive their brother, keeping their anger to the end. If anyone still will not admit that Bozrah once belonged to the Edomites, let him hear this other text from Genesis about the kings who reigned in Edom: "Jobab the son of Zerah of Bozrah reigned." Isaiah says again: "See, [my sword] will come down upon the Edomites, upon the people condemned in judgment." And David says: "Over Edom I will loose my shoes," because Esau destroyed his compassion for ever and kept his anger to the end, and did not let his brother pass through his borders. Therefore he was condemned in judgment, because he kept his enmity for ever. And when Israel turned aside from Esau his brother, he sent messengers to the Moabites, the sons of Lot, to pass through their borders. But they did not listen or consent; instead they hired Balaam the son of Beor to curse them; and because they did not let them pass through their borders in peace, the Most Holy commanded that no Ammonite or Moabite should enter the assembly of the Lord, not even after the tenth generation, because they had not provided Israel with bread and water on the way, and had attacked them when they were troubled and weary. But concerning the Egyptians and Edomites he commanded that Israel should not reject them: the Egyptians because Israel had been a sojourner in their land, the Edomites because they were their brothers.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have set out and explained all this to you so that you may know that Ishmael lived along the borders of all his brothers and was like a wild ass among men. Abraham gave gifts to the sons of Keturah and sent them to Ishmael their brother, so that they would not become heirs with Isaac, the son of the promise. So if life were given through circumcision, the sons of Ishmael, the sons of Keturah, the sons of Lot, Moabites and Ammonites, and the Edomites, sons of Esau, and the Egyptians would have boasted even more. But though they are circumcised, they worship very many idols. So it is clear that there is no profit in circumcision without faith; but whoever is circumcised in the foreskin of his heart and believes will live and will be a son of Abraham, and the word God spoke to Abraham will be fulfilled: "[I have made] you the father of a multitude of nations."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The law and the covenant have been changed altogether. For first he changed the covenant of Adam and laid another on Noah; he gave another to Abraham, which he changed to give a new one to Moses. And when the Mosaic covenant was not kept, he gave another covenant in the last generation, never again to be changed. For he had set a law for Adam that he should not eat of the tree of life; to Noah the bow in the clouds; to Abraham, already chosen for his faith, he afterwards gave circumcision, a mark and seal for his descendants. Moses had the [Passover] lamb, an atonement for the people. All these covenants were different from one another. But the circumcision that the giver of [those] covenants approves is the one of which Jeremiah said: "Circumcise the foreskin of your heart." And if the covenant God established with Abraham was firm, this one too is firm and faithful, and he will not be able to lay down a law beyond it, whether taking its beginning from those outside the law or from those subject to the Law. For he gave the law of Moses with its observances and commandments, and when they did not keep it, he made void the Law and its commandments; he promised that he would give a new covenant, which he said would be different from the former, though the giver of both is one. And this is the covenant he promised to give: "All will know me, from the least of them to the greatest." And in this covenant there is no longer circumcision of the flesh or the sign of the people. We know for certain, my beloved, that God established laws in various generations, which were in force as long as it pleased him and were afterwards made obsolete, as the Apostle says that the kingdom of God once stood in many likenesses at each time. But it is plain and clear to the wise and understanding that any member of the covenant who, after circumcision, is thrown down by lust and wantonness is indeed circumcised, but does not understand the Apostle's words: "Would that those who trouble you would cut themselves off." Our God is truthful and his commandments most faithful; and every covenant has been proved firm and true in its own time; and those who are circumcised in heart live and are circumcised again at the true Jordan, which is the baptism for the forgiveness of sins.

[12] Joshua the son of Nun circumcised the people a second time with a knife of stone when he crossed the Jordan with his people; Jesus our Savior circumcised a second time, with the circumcision of the heart, the nations who believed in him and were washed in baptism, and they were circumcised with the sword which is his word, sharper than any two-edged sword. Joshua the son of Nun brought the people across to the land of promise; Jesus our Savior promised the land of life to all who cross the true Jordan, believe, and are circumcised in the foreskin of their heart. Joshua the son of Nun set up stones as a witness in Israel; Jesus our Savior called Simon the firm Rock and set him as a faithful witness among the nations. Joshua the son of Nun celebrated the Passover [in the] cursed [land], and the people ate bread from the land; Jesus our Savior kept the Passover with his disciples in the city of Jerusalem, which he cursed, [saying]: "Not a stone will be left upon a stone in it"; and there he gave the sacrament in the bread of life. Joshua the son of Nun condemned the covetous Achan, who had stolen and hidden; Jesus our Savior judged the greedy Judas, who stole and hid money from the purse he kept. Joshua the son of Nun destroyed the defiled nations; Jesus our Savior destroyed Satan and his host. Joshua the son of Nun held the sun still in the heaven; Jesus our Savior made the sun set at noon when they crucified him. Joshua the son of Nun was called the savior of the people; Jesus was called the Savior of the nations. Blessed then are those who are circumcised in the foreskin of the heart and are reborn from the waters of the second circumcision; they will receive the inheritance with Abraham, the faithful leader and father of all nations, because his faith was counted to him for righteousness.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Most Holy commanded Moses to keep the Passover on the fourteenth day of the first month. For he said to him: "Command the assembly of the children of Israel to take for themselves one lamb a year old, a lamb without blemish; they shall take [it] from the lambs or the kids, and all the children of Israel shall keep the Passover to the Lord." He also told Moses that they should take that lamb on the tenth day of the month and keep it with them until the fourteenth, sacrifice it at sunset, and sprinkle the doors of their houses with its blood against the destroyer, so that he would not enter to them when he passed through the land of Egypt laying it waste; then that the whole congregation should eat the lamb in haste, and eat it in this manner: with loins girded, feet shod, and staffs in their hands; and he warned them to eat it in haste, and not to eat any of it raw or boiled in water, but only roasted with fire; again, that they should carry none of it out of the house, and finally that they should not break a bone in it. And the children of Israel did so, and ate the Passover on the fourteenth day of the first month, which is Nisan, the month of flowers, the first month of the year.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See, my beloved, the mysteries that the Most Holy established in the celebration of the Passover, when he taught them all his commandments, saying: "It shall be eaten in one house, and you shall carry none of it out of the house." Moses also commanded them this: "When you have entered the land the Lord has given you, you shall keep the Passover at its time. You may not sacrifice the Passover in any of your cities; but only in the place the Lord your God chooses for himself; you and your house shall rejoice in your feast." He also commanded them this: "A sojourner and a hired servant shall not eat of the Passover; and a slave bought with money whom you own, when the flesh of his foreskin has been circumcised, shall eat of the Passover."

[3] Great and wonderful are those mysteries, my beloved. If, while Israel lived in its own land, it could not keep the Passover except in Jerusalem alone, today, scattered among all nations and tongues, they eat their bread in uncleanness among the nations, among the defiled and uncircumcised, as Ezekiel said of them when [the Lord] showed him a sign, that he should eat his bread in uncleanness; and he pleaded and said: "O Lord of lords! my soul is not defiled, nor has unclean flesh entered my mouth." And he said to Ezekiel: "This will be [for] a sign: so the children of Israel will eat their bread in defilement among the nations to which I will scatter them." So if, as I said above, while Israel was in its land it was not lawful for them to sacrifice the Passover anywhere, but only before the one altar in Jerusalem, how can they today celebrate the mystery of the Passover, when they are cast out among foreign nations? They have no means to do it; and indeed [God] testifies of them through the prophet: "The children of Israel will sit many days without sacrifices and without altar, without one to wear the ephod or offer incense." Again he said to Jerusalem: "I will make her joys cease, and her feasts, and new moon, and her sabbath." And of the ark of the testimony he says: "They will no longer say, The ark of the testimony of the Lord; they will not remember it, nor will it be made again." Since then he has said, "They will not remember it, nor will it be made, nor will it come to mind," why do they dare to restore it? Moses too foretold of them: "I will provoke them with a people that is no people, and with a foolish nation I will anger them." Now I ask you, wise debater of the people, who do not understand the words of the law: show me when this was fulfilled, when God provoked the people with a people that was no people, and when he angered them with a senseless nation? But if you are stirred to jealousy by the people of the nations, you yourself fulfil the word of Scripture that Moses set down for you long ago in his book. And if you, having become a sojourner, perform the Passover anywhere, you celebrate it against the commandment; for a bill of divorce has been written against you.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And if you do not believe, hear Jeremiah the prophet saying: "I have left my house, I have abandoned my inheritance; I have given the beloved of my soul into the hand of her enemies, and a painted bird has become my inheritance." What is that painted bird? I ask you. The painted bird is the church of the nations. And see why he calls it painted: because it has been gathered from many tongues and brought together from distant peoples. If you still do not grant that the nations have become God's inheritance, hear again what Jeremiah says, calling the nations and rejecting Israel. For he says: "Stand on the roads, look, and ask about the paths of the world, and see which is the best way, and walk in it. And you said: We will not walk." Again he says: "I set watchmen over you, that you might hear the sound of the trumpet. And they said: We will not hear." So since the children of Israel would not listen to him, he turned to the church of the nations. For he said: "Hear, O nations, and know, O congregation that is among them." David also said: "Remember your congregation, which you acquired from the beginning." And Isaiah: "Hear, peoples, what I have done, and know my might, you who are far off." He also speaks of the church that was to be among the nations, and says: "In the last days the mountain of the house of the Lord will be established on the top of the mountains, higher than the hills, and all the nations will look to it." Why did Isaiah say, "Hear, peoples, what I have done, and know my might, you who are far off; the sinners in Zion are terrified, and trembling has fallen on the wicked"? What does this mean, that he offers his works to be heard and shows his might to those who are far off, terrifies the sinners in Zion, and sends fear on the wicked? He calls the nations so as to provoke the people through them; he shows his might to those who are far off when he brings the wrath of him who will judge his people; he terrifies the sinners of Zion, which was called the city of the Holy One; he strikes fear into the wicked, who are the lying prophets, as he says of the prophets of Jerusalem: "From them wickedness has gone out into all the land."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

You have heard, my beloved, what I have set out for you about that Passover, whose mystery was given to the former people, while its truth is preached today among the nations. For the minds of simple and unlearned people are much troubled about the celebration and observance of that great day of the feast. But the true lamb is our Savior, [a lamb] a year old, without blemish, as the prophet says of him: "In him there is no iniquity, nor was deceit found in his mouth; yet the Lord willed to crush him and hand him over to suffering." And he calls him a year old because he was [like] an infant, [free] from sins, as he himself said to his disciples: "Unless you turn and become like these little children, you will not enter the kingdom of heaven." And Isaiah says … [a child of a hundred] years will die, that he may be cursed.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So our Savior ate the Passover with his disciples in the holy night of the fourteenth day; and with his disciples he fulfilled the sign of the Passover in truth. For after Judas had gone out from them, he took bread, blessed it, gave it to his disciples, and said to them: "This is my Body; take and eat of it, all of you." Over the wine too he blessed thus and said to them: "This is my Blood, the new covenant, which will be shed for many for the forgiveness of sins. Do likewise in memory of me when you gather." The Lord had not yet been arrested. And having said these things, he rose from the place where he had made the Passover and had given his Body as food and his Blood as drink, and went with his disciples to the place where he was arrested. But one who has eaten his body and drunk his blood is reckoned among the dead. The Lord with his own hands gave his Body to be eaten, and before he was crucified he gave his Blood to be drunk. He was taken on the night of the fourteenth and was judged until the sixth hour, and at the time of the sixth hour they condemned him and raised him on the cross. While they judged him he said nothing, nor did he utter any word to those judging him. He certainly could have spoken and answered; but it was impossible for one who was reckoned among the dead to speak. From the sixth hour to the ninth there was darkness, and at the ninth hour he committed his spirit to the Father, and he was among the dead that night on which the fifteenth day dawned, the night of the sabbath, and all that day, with three hours of the day of preparation. And on the night on which the first day of the week dawned, at the same hour at which he had given his Body and Blood to his disciples, he rose from the dead.

[7] Now show us, wise one, what are these three days and three nights during which our Savior was among the dead? We see three hours on the day of preparation, the night on which the sabbath dawned, and the whole sabbath day; and on the night of the first day of the week he rose. So set out for me where these three days and three nights are. For he seems to have stayed there [only] a whole day and night; but in truth, as the Savior said, "As Jonah the son of Amittai was in the belly of the whale three days and three nights, so will the Son of Man be in the heart of the earth." For from the time he gave his Body as food and his Blood as drink, there are three days and three nights. For it was night when Judas went out from them, and the eleven disciples ate the Savior's Body and drank his Blood: see then one night, the one on which the day of preparation dawned. And until the sixth hour they judged him: see then one day and one night. And the three hours in which there was darkness, from the sixth hour to the ninth, and the three hours after the darkness, make two days and two nights. Finally, after the whole night on which the sabbath dawned and the whole sabbath day, the Lord's three days and three nights among the dead were completed; for on the night of the first day of the week he rose from the dead.

[8] The Passover of the Jews [is kept] on this fourteenth day, night and day together; but ours is on the solemn day of the passion, which is the day of preparation, the fifteenth, night and day. After the Passover Israel eats unleavened bread for seven days, until the twenty-first of the month; we too keep the unleavened bread, the feast of our Savior. They eat unleavened bread with bitterness; but the Savior refused this cup of bitterness and took away all the bitterness of the nations, when he tasted and would not drink. The Jews make remembrance of their sins year by year; but we commemorate the crucifixion and the reproaches of our Savior. At the Passover they escaped the slavery of Pharaoh; on the day of the crucifixion we were redeemed from the captivity of Satan. They killed a lamb from the flock and by its blood were saved from the destroyer; we have been set free by the blood of the chosen Son from the works of corruption that we did. They had Moses as their leader; we have Jesus as our guide and Savior. For them Moses divided the sea and brought them across; our Savior opened Sheol and broke its gates, when he went into its depths and opened them, and trod the way before all who would believe in him. To them manna was given as food; to us the Lord has given his Body to eat. For them he brought water from the rock; for us the Savior made living waters flow from his belly. To them he promised the land of the Canaanites as an inheritance; he has promised to give us the land of life. For them Moses hung up a bronze serpent, so that whoever looked at it might be healed of the serpents' bite; for us Jesus fixed himself [to the cross], so that looking at him we might escape the bites of the serpent, who is Satan. For them Moses set up the tabernacle of the covenant, to which they brought sacrifices and offerings by which they were atoned for their sins; Jesus restored the tabernacle of David, which had fallen and was raised up. For he said to the Jews: "This temple that you see, when you destroy it, I will rebuild in three days." And his disciples understood that he spoke of his body, which, when they had destroyed it, he would raise after three days. In this tabernacle he has promised us life, and in it our sins are atoned for. He called their tabernacle a temporary dwelling, because it was of use for a short time; but ours [he called] the temple of the Holy Spirit, for ever.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now hear, my beloved, about that Passover lamb, how the Most Holy commanded that it be eaten in one house, not in many houses. That one house is the Church of God. Again he says: "Hired servants and sojourners shall not eat of it." Who are these hired servants and sojourners, if not [the followers] of devilish doctrines, who are not permitted to eat the Passover? Of them the Savior says: "The hired man, whose own the sheep are not, when he sees the wolf coming, leaves the sheep and flees." He then said: "You shall not eat any of it raw, nor boiled in water." It is well known that the sacrifice offered in the church of God is roasted with fire, not boiled in water nor offered raw. Again he said: "You shall eat it thus: you shall gird your loins, have shoes on your feet and staffs in your hands." These mysteries are very lofty. For whoever wishes to eat of the lamb of truth, Christ, let him gird his loins with faith, shoe his feet with the preparation of the Gospel, and take in his hand the sword of the Spirit, which is the Word of God. He said further: "A bone shall not be broken in it." This was fulfilled on that day of the crucifixion, when they broke the legs of those who were crucified with him, but did not break [the legs] of him; and he adds: "That the word of Scripture might be fulfilled: A bone shall not be broken in it." He also said: "A slave bought with money, when the flesh of his foreskin has been circumcised, then shall eat of the Passover." The bought slave is the sinful man who has repented and been redeemed by the blood of Christ; and when he has circumcised his heart from evil works, then he goes on to baptism, the completion of the true circumcision; he is joined to the people of God and shares in the Body and Blood of Christ. And what he also said, "Eat it in haste," this too is observed in the Church of God. For they eat the lamb in haste, in fear and trembling, standing on their feet, because they hasten to eat life from the gift of the Spirit which …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Israel was baptized in the midst of the sea on this night of the Passover, on the day of salvation; and our Savior also washed the feet of his disciples on the night of the Passover, which is the sacrament of baptism. Know, my beloved, that on that night the Savior gave the baptism of truth. For as long as he lived with the disciples, the baptism of the law with which the priests baptized was that baptism of which John said: "Repent of your sins." But on that night he revealed to them the sacrament of the baptism of the passion of his death, as the Apostle said: "You were buried with him by baptism into death, and you rose with him by the power of God." Know, then, my friend, that the baptism of John had no force for the forgiveness of sins, but [only] for repentance. The Acts of the twelve apostles proclaim this. When the disciples questioned those who had been called from the nations and from Israel and said to them, "Have you been baptized?", and they answered, "We have been baptized with the baptism of John," then they baptized them with the baptism of truth, the sacrament of the passion of our Savior. The Savior also bore witness to this when he said to his disciples: "John baptized with water; but you will be baptized with the Holy Spirit." And when the Savior took water and poured it into the basin of washing, took a towel and girded his loins, and began to wash the feet of his disciples, when he came to Simon Peter, Peter said to him: "You, Lord, wash my feet? You shall never wash my feet." Jesus answered him: "Unless I wash you, you will have no part with me." Simon said to him: "Then, Lord, wash not only my feet, but [also my hands and my head." Jesus said to him: "He who has bathed] needs only to wash his feet." And when he had washed his disciples' feet, he took his garments and reclined, and said to them: "See, you call me Teacher and Lord. And so I am. If I, your Teacher and Lord, have washed your feet, how much more ought you to wash one another's feet! I have given you this example, so that as I have done, so you should do." And after he had washed their feet and reclined, he gave them his Body and Blood. It was otherwise with [the people of] Israel, who after eating the Passover were baptized in the cloud and in the sea, as the Apostle said: "Our fathers were all under the cloud, and all passed through the sea."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you these few words of exhortation as a defence against the Jews, because they keep the customary feast of the Passover outside the law and without permission, and restore the chest and the ark of the covenant without authority, not understanding the words of the prophet: "They will no longer say, The ark of the covenant of the Lord, nor will it come to mind, nor will they remember it or visit it, nor will it be made again." Since then he says, "It will not be made again, nor come to mind, nor be visited," know, my friend, that whoever restores it transgresses the commandment. Again Jeremiah says: "The children of Israel and the children of Judah have broken my covenant." And speaking of the covenant given to the people, he says thus: "I will complete with [the men of] the house of Israel and the house of Judah a new covenant, not like the covenant I gave their fathers on the day I took them by the hand and brought them out of the land of Egypt; for they broke my covenant, and I too rejected them." There will be some who say that God promised Israel and Judah that he would give a new covenant; but he who called Israel rulers of Sodom and people of Gomorrah is the same who chose Abraham and gave him the promise when he blessed him, saying: "Your name will no longer be called Abram, but it will be Abraham, for I have made you the father of a multitude of nations." Then he said to him: "In your seed all the peoples of the earth will be blessed."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Be instructed in this way, then, and in turn instruct the brothers, the children of your church, who are anxious about that time of the Passover; but those who are of sound mind do not care much to know these things. If the day of the Passover on which the Savior suffered falls for us on the first day of the week, we should keep the feast according to the law on the second day, observing that whole week in the passion of the Lord and in unleavened bread, since there are seven days of unleavened bread after the Passover, up to the twenty-first. But if the passion falls on any other day of the week, there is no need to be concerned about those [days]; for us the solemn day is the day of preparation. And according to the reckoning of the month, the day of the crucifixion on which the Savior suffered, and spent a night and day among the dead, from the sixth hour of the day of preparation to the dawn of the first day of the week, was the fifteenth day; and he rose on the first day of the week, the sixteenth day; for at the dawn of the fourteenth day he ate the Passover with his disciples according to the law of Israel, and on this day of preparation, the fourteenth day, he was judged until the sixth hour and was fixed to the cross for three hours; and he went down to the dead on the night on which the fifteenth day dawned; he spent the sabbath, which is the fifteenth day, among the dead; and on the night on which the first day of the week dawned, which is the sixteenth day, he rose, and appeared to Mary Magdalene and to two of the disciples walking on the road. Let one who raises controversy about these days understand from this that the Lord kept the Passover and ate and drank with his disciples at the dawn of the fourteenth day … [they] will pay attention [not to the fourteenth], but to the sabbath and the Lord's day … But from the hour the cock crowed he no longer ate or drank, because they arrested him and began to judge him; and as I showed you above, the fifteenth day, that is, the whole night and day, [he spent] among the dead …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But for the feast to be kept each year at its appointed time, these things are required of us: fasting with purity, prayer with faith, praise with diligence, and the singing of psalms as is fitting; the handing on of the sign, with baptism according to the rite; the blessings of consecration in their times; and all that is customarily performed. For the Lord suffered and rose again; therefore he no longer dies; death will no longer have dominion over him. For the death he died, he died to sin once for all; but the life he lives, he lives to God. Us too, who were dead, he has brought to life with himself. For if we were anxious about these things and cared only about the fourteenth day, and not about the custom … it would be fitting to observe the fourteenth day of every month and to mourn on the day of preparation of every week. Rather, we ought to spend each day of the week in doing what is right before the Lord our God. Be instructed, then, by what I have briefly written you; and you need not be troubled by laboured words; for they bring no profit, but a clean heart does, with which we keep the commandment and the feast of that day at its appointed time.

Here ends the Demonstration on the Passover.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Concerning the sabbath day the Lord commanded Moses his servant that the children of Israel should keep it. For he said to them thus: "Six days you shall do your work, and the seventh day shall be a sabbath, a holy rest to the Lord your God. For in six days the Lord made heaven and earth and the sea and all that is in them, and he ceased and rested on the seventh day; therefore God blessed the seventh day and sanctified it, because on it he rested from all his works that he had done." Further he warned them thus: "You shall rest, and your servant, and your maidservant, your oxen and your donkey." And he commanded this besides: "The hired servant and the sojourner shall rest, and every beast that toils and works in service." About this sabbath day, then, my beloved, in which the people of the Jews take pride and boast, saying, "We live by it because we keep both the sabbath and the tradition," I will teach you in a few words as I am able, as I instructed you about circumcision and the Passover.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The sabbath is certainly not set between death and life, nor between righteousness and sin, but was given for rest, like the other commandments by which people live if they keep them, and die if they do not. For at the time when the sabbath was to be kept, it was given to the people for rest, not to people only but also to beasts, that they might rest. For he says: "Your ox shall rest, and your donkey, and all your beasts." If the sabbath had been set between death and life, or between righteousness and sins, what good would it do a beast to keep it? Or what harm would it have suffered if it had not kept it? Indeed, beasts seem to us to be more justified on the other days, when they labour and do the work of service, than on the sabbath day; for on working days beasts labour, are exercised with packs and burdens, and oxen plough; and because they are so wearied, there is no room for committing offences. But on the sabbath day, when the donkeys and oxen and every beast are idle, each in its kind is not prevented from coupling with its mothers, its sisters, and every kin of its flesh; and it is not sin. Those that commit such sins on the sabbath day are not reproached; this is the law of all beasts. Know, then, that the beast, as in doing these things it has no sin, so it gains no righteousness; for the reward of righteousness will be given in the world to come, at the resurrection of the dead, to the one who has done works of righteousness; but for beasts there will be no resurrection, that they should receive a reward for having kept the sabbath; nor will they come to judgment. And as formerly no obligation of keeping any commandment was laid on the beast, so neither does the sabbath profit it at all. For the Most Holy gave the commandment in his Law not to commit adultery; but beasts commit adultery in the open and fornicate publicly. The Law further prescribed and decreed: "Cursed is everyone who takes his sister, or any other of his kin in the flesh"; but beasts do all these things. It is also written: "You shall not kill"; one beast kills another without knowing it and eats its flesh. Again it is written: "Kill and eat whatever you wish; but do not eat the blood"; but a beast licks up its own blood, and it is a greater pleasure to it to eat unclean flesh. So if the keeping of the sabbath were any profit to a beast, it would first have been forbidden by the Law from all these impurities, and so would have been justified by keeping the sabbath.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written this to show that the sabbath was given for rest to every creature that bears labour. For if it had not been given for the rest of every labouring body, the creatures that do not labour should also have kept the sabbath from the earliest times, so as to be justified. On the contrary, we see the sun moving on, the moon keeping its course, the stars running, the winds blowing, the clouds borne on high, the birds hurrying, the waters springing from the fountains, the waves tossing, the lightnings falling and lighting up creation, the thunders crashing loudly in their seasons, the trees bearing fruit, and the growth of everything going on. And we see nothing that rests on the sabbath day except people and beasts, who are subject to the servitude of labour.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But if the sabbath had been given for righteousness, it should surely have been handed down to Adam before it was commanded to Israel, so that he might be justified by keeping it; and God would not have laid on him the law of not eating from the tree of the knowledge of good and evil, lest he die. But because Adam was not given over to labour until he had transgressed the commandment, he did not impose the sabbath on him; but after he transgressed the commandment, then he received the sentence of work and labour, to till the earth as one guilty and condemned; and [God decreed] death upon him …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

If justification had come through the sabbath, Enoch would have pleased God through it, and all the generations that followed him. But neither was Noah called perfect and pure from wickedness for keeping the sabbath; rather God said this to him: "I have seen you righteous and blameless in this generation." So he was not justified by keeping the sabbath, but because he kept his innocence in a perverse generation, as the matter itself shows; for it is not written that Noah ever mixed with the world. Noah was five hundred years old when the Lord spoke to him and said: "I have seen you righteous and blameless before me in this generation"; and his perfection, as it is shown to us, was of this kind: when he saw that the generation of Seth had mixed with the sons of the house of Cain, who were cursed, he resolved not to take a wife and not to beget sons, lest they mix with the family of Cain, the cursed seed, and be cursed. And God, seeing his heart pure and innocent, wished the world to be renewed from him, when he had resolved to destroy them for their iniquity. And then he spoke with him, when he was already five hundred years old, and said: "I have seen you blameless before me in this generation"; for no offspring had yet been born to him, because, as we are taught by the fact itself, and as I noted above, Noah did not take a wife all that time, until God spoke with him and said to him: "I have seen you blameless before me in this generation. Now therefore make yourself an ark of wood in which you may be protected." When Noah heard God commanding him to build an ark and saying, "I will utterly destroy mankind from the face of the earth, because they have corrupted their way," then, in the five hundredth year, Noah married a wife from the daughters of Seth, from the blessed seed of the righteous, and begot Shem, Ham, and Japheth; and Noah warned these three sons of his not to take women from the daughters of Cain; and he gave them wives from the seed of the righteous, so that seed might be preserved from them on the face of the earth and the world restored by them. So that you may know this is so, I will teach you by the reckoning of the years.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Shem, Noah's firstborn, begot a son, Arpachshad, two years after the flood. Shem was a hundred years old when he begot Arpachshad, two years after the flood. From this it appears to us that Noah was five hundred and two years old when he begot Shem. Learn then from this reckoning that Noah did not take a wife before God spoke with him; nor did he choose wives for his sons before the day he entered the ark. For if he had married in his youth, he would also have begotten sons, like Adam, who begot Seth when he was a hundred and thirty years old; and Seth, who begot Enosh at a hundred and five; Enosh at ninety begot Kenan. And Kenan at seventy begot Mahalalel. Mahalalel at seventy-five begot Jared. And Jared at a hundred and sixty-two begot Enoch. Enoch at sixty-five begot Methuselah. And Methuselah at a hundred and eighty-seven begot Lamech. And Lamech, Noah's father, at a hundred and eighty-two begot him.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

He too, likewise, if he had married before God spoke with him, would have begotten children as his fathers did; for barrenness had not been laid on him; because at that time the sons of Adam had received the blessing to increase and multiply in their generations, so that the world would be filled by them. For Noah, keeping his innocence, was not afraid for himself that he would ever mix with the cursed seed of the house of Cain, but that if he married and begot children, they would defile the law and take women from that seed. But seeing that God had spoken with him and said to him, "I will destroy mankind from the face of the earth, and I will save you alone," he then took a wife, to receive offspring by which the world would be restored, and to become himself the father of the upright and righteous. And the Holy Spirit chose him so that Christ, the Life-giver of the world, who would take away the curses of Adam, would be born of his seed. So then he quickly took a wife from the blessed seed and begot Shem, the father of the righteous, in the five hundred and second year of his life, two years after God had spoken to him. And when he had begotten three sons, he began to build the ark, and he warned his sons not to marry before they entered the ark, lest they beget children for themselves who would corrupt their way and not be saved from the coming wrath because of their sins. So he guarded his sons ninety-seven years; then he chose wives for them from the blessed seed of his fathers; and in the six hundredth year of Noah's life the Lord spoke to him and said: "Go into the ark, you and your wife, and your sons, and your sons' wives with you." So Noah went into the ark when he was six hundred years old; and Shem his son was ninety-seven years old when he went into the ark. Then the flood came, and the corrupt generation perished. And Noah and his sons stayed in the ark until twelve months and ten days had passed; and in him a second world arose, because he kept his integrity in a perverse generation, not because he kept the sabbath; nor was he justified by circumcision, but for the reason I have set out to you.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

From Noah afterwards was born the faithful man, the head of the righteous, Abraham, who kept the Law although it had not yet been laid down; and he begot Isaac, the son of the promise, and Jacob, the founder of the people. These patriarchs, righteous [men], did not keep the sabbath, but were justified by faith, as it is written: "Abraham believed God, and it was counted to him [for] righteousness." Isaac and Jacob his sons walked in the command and law of their father, and were justified by faith, not by the sabbath. Joseph too, in the land of Egypt, was justified in his uprightness not because of keeping the sabbath, but when his master's wife cast her eyes on him to commit abomination with her, he spoke to his mistress, saying: "How shall I do this great evil and sin against God?" In this Joseph was justified, not by the sabbath.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But if the sabbath had been set between death and life, between iniquity and righteousness, it would have been given to those righteous men whose names I mentioned above, so that they might keep it and live. But the keeping of the sabbath was decreed so that servants, maidservants, hired workers, sojourners, and many beasts might rest, so that those who are wearied might be refreshed from labour. For God cares for all his creation, even the wild beasts and cattle, the birds too, and the animals of the field. For Moses says when he repeated the law to the people: "Six years you shall sow your land and gather its fruits; but in the seventh year you shall plough and leave it, so that the poor of your people may eat; and what is left the beasts of the field shall eat." Of birds too the Most Holy commanded this through Moses his servant: "If you find a bird's nest before you in any tree or on the ground, with the mother and eggs or young, and the mother sitting on the eggs or young, you shall not take the mother with the young, but you shall let the mother fly away, and take the eggs, so that the Lord your God may bless you for it." David also said: "He feeds the young ravens that call on him." David says again: "You save man and beast, O Lord." Job also said: "Who has let the wild ass go free and loosed it from the yoke, who has set its house in the wilderness and its dwelling in the salt land?" Again Job says: "He prepares food for the eagle's young." It is also said of sheep and beasts: "All look to you to give them their food in due season. You give it to them and they are fed; you open your hand and they are satisfied; but when you turn away your face they are troubled." And Isaiah too said: "There the kites are gathered, each with its mate; he commanded with his mouth, and his spirit gathered them, and his hand divided to them the portions of their inheritance." From these things, then, see that God cares for all his creation and forgets none of it. Therefore he gave the command and precept that on the sabbath day [they should rest] …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now hear what he says: "In six days God made heaven and earth, and he ceased and rested from all his works; therefore God blessed the seventh day and sanctified it." What shall we say to this, that God rested on the seventh day? Listen, and I will show you that God was in no way wearied by the work of these six days, nor did he rest on the seventh day as one tired. Far be it from us to say that God was wearied! The meaning is that God completed his works in six days, and on the seventh day ceased from all the works he had done. And take proof that God does not grow weary. David says: "See, the keeper of Israel neither slumbers nor sleeps." He then who neither slumbers nor sleeps likewise does not grow weary. And Isaiah spoke thus to the children of Israel: "Thus says the Lord", because these thoughts had come into your heart: "God cannot save us at all"; he says to them through Isaiah: "Has my hand been cut short and failed? Or is there no power in me to deliver? See, by my rebuke I dry up the sea, and I make the rivers a desert, and the fish rot for lack of water and die. I clothe the heavens with darkness and make sackcloth their covering"; as I dried up the Red Sea in the days of your fathers, and opened the Jordan and brought them across, so today too I could save you with my hands; "but for your iniquities you were sold, and for your crimes your mother was put away"; and though I cannot be wearied, they have wearied me, according to the word of Malachi the prophet: "They have wearied the Lord with their words."

[11] But listen and be persuaded that God was neither wearied nor laboured when he created all his works. For [Scripture] says: "By the word of the Lord the heavens were made firm, and all their hosts by the breath of his mouth." … [man he] formed with his [hands], and it is not written that he laboured when he created him; but when he made all creatures, he spoke with the word of his mouth, and they were made, without labour or weariness; and in this way is to be understood: "God ceased from all his works, and God rested on the seventh day." For if God, who does not labour, ceased and rested from his works, how much more must one subject to labour and service rest! Isaiah also says this of God: "He does not grow weary nor labour, and his wisdom is unsearchable." And in another place he says of the sins of the people: "You have burdened me with your iniquities and wearied me with your sins." See how first it is written that he does not grow weary or labour, and then, because of their sins, he says to Israel: "You have burdened me and wearied me." All these words are written skilfully, and the wise understand them well, as the Apostle says: "The law is good, if one reads it with confidence of mind." The prophet further says: "The ways of the Lord are right, and transgressors will stumble in them; but the righteous will walk and go forward in them on the right path." And that saying, "God rested from his works" (which the foolish understand as if he had been wearied), is like what he said when he wished to destroy mankind for their many sins: "I repent that I made them." But hear the Apostle who says: "Otherwise, how will God judge the world?"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Hear then, my beloved, what I want to hand on to you about the sabbath; for as I have shown you that the people of Israel boast vainly about circumcision, so I will show that they glory in vain in keeping the sabbath. For Joshua the son of Nun did not give them rest on the sabbath when he drew up battle against Jericho, as the glorious Apostle says: "If Joshua the son of Nun had given them rest, he would never afterwards have spoken of the sabbath day. So the sabbath of God remains." And the Maccabees too, when their enemies fell on them to fight against them on the sabbath day, at first wished to keep the sabbath according to the law; and while they were keeping it, the enemies attacked them on the sabbath and killed very many of them; but after they realized that those men were acting deceitfully against them and making war on them as they kept the sabbath, they broke the sabbath, joined battle on that day, and defeated their enemies; and they were not at all rebuked as though they had profaned the sabbath. Nor did they alone violate the sabbath; the priests too profaned it in the temple and were free of sin; for on the sabbath day the priests offered sacrifice, slaughtered and flayed victims, cut wood and lit fire, and they were not reproached as violators of the sabbath, since they were commanded to do such things. Yet the priests, whose task was to cleanse the people from sins, if they transgressed the sabbath, would that they had at least done it in secret! On the contrary, they stood in the very place where sins are atoned for, and did not offend in any way or contract sin. Why then do they boast so much of keeping the sabbath, which was given for rest, as I have shown you?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But hear what kind of sabbath it is in which God takes pleasure. Isaiah says to them: "This is my rest: give rest to the weary." Again he says: "Those who have kept the sabbath and not profaned it, these are the ones who have held firmly to my covenant and chosen what I wished." To those who have not profaned the sabbath, which is the rest of God, he announces and promises gifts. For he says: "I will give them in my house and within my walls a name better than sons and daughters." For the sabbath profits nothing to the wicked, nor to murderers or thieves; but to those who have chosen what God wished and have kept their hands from iniquity. In them God dwells, in them he lives, as he said: "I will dwell in them and walk among them." For in the days of Isaiah they kept the sabbath indeed, but they walked in the works of the defiled nations and did the same works as Sodom and Gomorrah, yet they said to the nations: "Keep away, for I am sanctified." Therefore Isaiah said: "These are smoke in my anger, and a fire burning all day." And he took them away and drove them from their land and scattered them among all the nations, because they did not keep the rest of God, though they observed the sabbath bodily. But let us keep the sabbath of God, that is, whatever refreshes his will, so that we may enter the sabbath of rest, in which heaven and earth keep sabbath, all creatures rest and are refreshed; and there will be no flight there, as the Savior says: "May your flight not be in winter or on a sabbath." And the Apostle says: "Until now the sabbath of God stands." I have written you this brief demonstration about the sabbath against those who glory in it.

Here ends the Demonstration on the Sabbath.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

1. We all took counsel, while we were gathered together, to write this letter to all our brothers, the children of the church, living in various regions. [We,] the bishops, presbyters, deacons, and the whole church of God, with all its children in various places, who are with us, to our dearest and most beloved brothers, the bishops, presbyters, and deacons, together with all the children of the church who are with you, and all the people of God, in Seleucia and Ctesiphon and in various places: abundant peace in the Lord God and our Life-giver, who through Christ has given us life and brought us near to himself.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

We make known to you, brothers and friends, and while we tell you we recall among ourselves the things that have happened in our days because of our sins, which have multiplied and prevailed bitterly. The sharpness of our mind has been dulled, and we do not rouse our souls so that God may look on us, as he said through the prophet: "Turn to me, and I will turn to you." Hosea too says: "Take words with you and turn to the Lord." And Isaiah: "Seek the Lord; and when you have found him, call on him; and when he has come near, let the wicked forsake his way and the unrighteous man his thought." Again it is written: "If you seek the Lord, he will be found by you; but if you forsake him, he will forsake you." In David also it is written: "The Lord looked down from heaven to see if there is anyone who understands and seeks God; all have gone astray together and are rejected; there is none who does good, not even one." And Jeremiah says: "I sought among my people a man who would build up the hedge and stand in the breach before the land, so that I would not destroy it; and I did not find one." And again the Lord said to Jeremiah: "Go and say to the men of Judah and the inhabitants of Jerusalem: How long will you not receive instruction?" He said further through the prophet: "I called you and you did not answer; you will cry in my ears with a loud voice, and I will not hear you." And again it is written: "There is no one who repents of his sin and says, What have I done?"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For leaders have arisen among our people who have forsaken the law and gloried in iniquity. They have acquired possessions, and greed has overcome them. They have lent at usury and taken interest; and there is no one who remembers what is written: "You shall not take usury or interest." And: "Whoever wishes to dwell in the tabernacle of the Lord will not give his money at usury." And again he says: whoever has not taken interest or lent at usury, nor committed any of these accursed crimes that Ezekiel lists, in him God will be well pleased. There are people at this time who carry on their affairs by violence; they pervert judgment and show partiality; they acquit the guilty and condemn the innocent; they love the rich and hate the poor; they feed themselves and destroy the flock. The world has blinded them; they seek gifts and throw away fairness; they shrink from correction and love iniquity. They turn away from the humble; they love the proud, the arrogant, and the boastful. In their days the light has been put out, the salt has lost its savour, teaching has been darkened, and the law has failed; the vineyard has been laid waste and thorns have grown. People have slept, and the evil one has sown his tares. The waves have swelled and the storms have grown strong. The charioteers have fallen and the chariots are thrown into confusion. The ship-masters have been overcome by sleep, and their ships have sunk. The law has been bound up and the testimony sealed, and the priest has become like the people. The magistrate demands gold, the judge asks for gifts; the ruler speaks whatever seems good to him. They despise the needy; they destroy the poor of the land. They bite with their teeth and preach peace; and if anyone does not put something in their mouth, they preach war against him. They abhor judgment and pervert all that is right; they build Zion with blood and Jerusalem with iniquity. Her rulers judge for gifts, her priests teach for hire, her prophets divine for money; and they lean on the Lord, saying: "See, the Lord is in our midst." Therefore, see, night and darkness will be theirs instead of divination. They are full of anger and swollen with wrath. They delight in mocking, take pleasure in sinning; it is sweet to them to deride one another, as to eat honey and greedily lick the honeycomb. Fairness has fallen, correction has been driven away. The most honourable men have become cheap, teachers have come into contempt; they have called the good evil and the evil good; they reckon light as darkness and darkness as light; they call bitter sweet and sweet bitter; they are wise in their own eyes and prudent in their own sight; they acquit the wicked for a bribe and take away the righteousness of the righteous from him. Visions have failed and prophecy has been destroyed.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

What we have done has happened to us. We have been plundered, harassed, and scattered. Those who were not inclined to give demand that we give them beyond measure. Because we hated one another, those who hate us without cause have multiplied. Because we mocked, we are mocked; because we despised, we are despised; because we lied, we are deceived by lies; because we wished to be lifted up, we have been humbled; because we oppressed, we are oppressed; because we harmed, we are badly treated. In these things, dearest friends, some of us have walked, not judging justly and not seeking fairness; and there is no one who remembers the prophet who says: "Seek judgment, do good to the oppressed."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For our God, in the multitude of his mercies, has at times addressed people with exhortation when they acted wickedly; he has also entered into judgment with them, and although he could do so, he did not use force. For Isaiah the prophet says: "The Lord stands to judge, he stands to judge his people; the Lord will come into judgment with the elders of his people and with its rulers, because they have burned the vineyard and gathered the plunder of the poor; they have overpowered and shamed the weak." And Jeremiah said: "I will enter into judgment with you, says the Lord, as I contended in judgment with your fathers." Micah also says: "The Lord will judge with his people and will rebuke Israel." Again Isaiah said: "Bring your judgments, says the Lord; bring your thoughts, says the King of Jacob." Moses too said to Israel: "Make judges and scribes for yourselves in each of your tribes, to judge the people with judgments of righteousness. You shall not accept gifts nor show partiality; so you shall hear small and great, so that the Lord may bless you." Even in the terrible judgment of Sodom our Lord showed kindness, and he showed his mercy to Abraham when he promised him a judgment not given in anger. Again he defended himself before Ezekiel concerning the very harsh judgment of the destroyer who had gone out to lay waste Jerusalem. When the prophet began to complain, "Why do you make an end of all the remnant of Israel?", he opened the reason to him, showing him the abomination of the twenty men; and the prophet learned for certain that the wicked [were] receiving a just reward. Likewise he persuaded Jonah by the growing of the gourd; for Jonah had been moved to pity because it withered; and he said to him: "You are moved to pity for the gourd plant, which grew in one night and withered in one night; and shall I not spare Nineveh, the great city, in which there are more than one hundred and twenty thousand people, besides infants and little ones, who do not know how [to distinguish] between their right hand and their left, and many beasts?" Again, when he wished to uproot his vineyard because it had produced wild grapes instead of grapes, he made the men of Judah and the inhabitants of Jerusalem sit in judgment, and said: "Judge between me and my vineyard."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Consider, dearest friends, the mercy of our kind Creator, who, when in wrath he wishes to destroy the wicked, still rescues and saves the innocent. For he consumed the generation in the days of Noah because it had acted wickedly; but Noah and the sons of his house he protected in his mercy. He overthrew Sodom and the neighbouring cities, but he delivered Lot from the destruction. In Egypt again, when he killed the firstborn of the Egyptians, he kept alive the firstborn of the children of Israel. Finally, in the days of Ezekiel, when he laid waste the city, he put a mark on the foreheads of the righteous and delivered them. So God does not condemn without judgment.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But today among our people there are found wise judges, endowed with singular knowledge, who judge and condemn people not summoned to judgment. And this seems harsher: that, though adorned with singular knowledge, in their judgment they punish not only such as know how to distinguish between their right hand and their left, but also many boys and infants [hidden] still in their mother's womb and not yet born, and many myriads of the poor, the needy, and [the men] of the holy covenant.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

There was found among you a certain brother of ours, distinguished by a crown, whom his own region did not honour with any respect. So, since he was not received by his own province, he went to other kings far away, asking them for chains and fetters, which he distributed in his own region and city. But we think that instead of the chains that this king crowned with a diadem asked of his friends the kings, it would have been better to ask for gifts, to distribute to his rulers, people, and citizens in place of chains and fetters. Let the wise man hear and understand; for this is why we have written these things, dearest friends … [when a king] … receives the kingdom of his [fathers], and all have become well disposed toward him; then he goes to the treasury, takes many offerings and gifts, and … to all his rulers … releases captives, brings out those shut up, … the wretched … And so they trust that he will be strengthened in his kingdom, and he gains dominion over the whole people …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Hear again, dearest friends. If it should happen [that a king] appoints a steward [over his servants], and he … [is angry with them,] seizes them without judgment or hearing, throws them into chains, loads them with blows and insults, and so … [if] they complain and report to their lord: "That prefect of yours, our fellow servant, bound us in chains, guiltless of crime; he did not judge us, nor question us, nor summon the accused": what would you have to say, brothers? Will that overseer be approved with his lord's praise? We know that such a steward, who bound his fellow servants uncondemned and treated them unjustly, will be thrown out of his authority by the king, so that as he did to his companions, so it will be done to him. For thus the King has written to us: "With the judgment you judge, you will be judged." And accusing and warning others he said: "Take heed what you hear: with the judgment you judge, you will be judged."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Exaltation and arrogance have thrown down many. Adam was thrust out of paradise by his pride, and dust became the serpent's food. Cain killed his brother through his insolence and was trembling and a wanderer on the earth. Ham, because he lifted himself up and mocked his father, was cursed and became a servant of servants to his brothers. Through his pride Esau lost the rights of the firstborn. Because Pharaoh hardened himself and exalted himself too much, he was drowned in the Red Sea with his army. And the sons of Eli, because they acted proudly against the people, were rejected from the priesthood of the Holy One. Goliath the Philistine, because of his insolence against David, was thrown down and put to shame, and fell in his pride. Abimelech, son of Gideon, boasted against his brothers and killed them; but the curse of Jotham his brother fell on him. Absalom, who had exalted himself and stolen the royal dignity, fell and was struck down before David's servants. Adonijah, son of Haggith, who had claimed the kingdom for himself, could not obtain it, nor did he succeed in his arrogance. Ahithophel, the counsellor of crimes, brought down his own pride. Jeroboam the son of Nebat, Solomon's servant, who stirred up sedition among the people, left a very evil memory in Israel. Ahab son of Omri was thrown down by greed for the inheritance in Jezreel, [and] received his recompense. And the king of Edom, who exalted himself against Ahab, "was not found girding on nor taking off his armour." And Haman, who raged against Mordecai, received his reward on the gallows with his sons. The bones of the Babylonians who accused Daniel were broken by the lions. And Judas, who betrayed the Savior, was drowned in the sea with a millstone hung on his neck. All these were humbled by their pride, as it is written: "A man's pride will humble him, and the humble in spirit will increase his glory."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See, my brothers, that in each period and in various ages God has given great victories through wise people, to restore peace and harmony among those at variance; and not through men only, but also through women. The woman of Tekoa, at Joab's urging, reconciled Absalom with David. Through a woman again peace was restored to Israel after Sheba the son of Bichri had rebelled against David. The wise woman spoke from the wall to Joab and said: "Hear, Joab, hear." He answered: "I am listening." And she said again to Joab: "In old times it was said: They used to ask the prophets carefully, and only then lay waste. Must I pay the penalty for Israel, that you seek to kill the child with its mother in Israel?" And Joab answered and said to her: "Far be it from me! I will not overthrow or lay waste, for that is not the matter; but a certain man, Sheba son of Bichri, has lifted his hand against King David; hand him over to us, and we will withdraw." And she said to him: "See, his head will be thrown to you over the wall." And she went and spoke to all the people, and they cut off the head of Sheba son of Bichri and threw it to Joab over the wall. So peace was made in Israel through a woman. Deborah too arose [as] a mother and gave judgment in Israel. And Jael, wife of Heber the Kenite, cut off and brought down the glory of Sisera, commander of the army of Jabin, king of Hazor, when she drove the tent peg into his temple. Those Kenites are of the house of Moses' father-in-law; of them also Balaam son of Beor said in prophecy: "Strong is your dwelling, and your nest is set in the rock." Rebecca too, the mother of the righteous, restored peace between Jacob and Esau when she sent him away to Laban. And our Savior, the great King, brought the rebellious world back into favour with his Father; when we were sinners he bore the sin of us all and became the messenger of reconciliation between God and his creation; when we were wicked and rebellious, he asked us to be reconciled to him, as the Apostle says: "He became the ambassador of reconciliation and reconciled us with his Father." It was fitting for us, who had sinned and acted wickedly, to seek and implore that we might return to favour with our Maker; yet he himself asked reconciliation of us. For being the destroyer of evil, he took upon himself the penalty owed.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Because of the counsel the serpent brought to Eve, Adam went out of paradise. But the serpent was punished with a heavy and harsh penalty. [God] deprived it of food, putting dust under it; it was thrown down to the earth, to go on its belly, and he took from it the feet with which it had committed iniquity and run at Adam. So as long as it lives it will eat dust for ever, because it seduced Eve with food; he set it as an enemy and gave its head to be trampled. Now people like the serpent that seduced Eve have arisen in our midst: seducers, troublers, perverse, insolent, deceitful, and malicious, who build iniquity and tear down righteousness; they sow malice and root up the good; they nourish tares and spoil the wheat; they mock the righteous and bless the wicked; they love the proud and hate the humble; they praise and approve liars, but despise truthful men and accuse them of lying; they vow iniquity and carry out fraud; they conceive and bring forth ruinous words; they twist their tongues and speak vanity; empty of good, swollen with falsehood, they have no fruits that can be eaten; for they are soaked with the serpent's poison.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For what good is strife? What does envy profit those who practise it? It separated Cain from his beloved Abel. Jealousy devoted Cain to the curse. … It sold Joseph, destroyed Pharaoh, drove out Jacob, consumed Korah and threw down his companions; it killed Zimri, stoned Achan, finished off Eli, overthrew Sisera, destroyed Jabin, drove Saul to frenzy, wiped out Goliath, trampled Amalek, overwhelmed Absalom, stirred up Adonijah, led Jeroboam astray and split the people; it overturned Gibeah and destroyed its inhabitants, threw Sennacherib into confusion and ruined his army; it killed Haman, put the slanderers to shame, and uprooted Israel and scattered it among all the nations. Zeal and quarrelling destroyed all these.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But let us turn to our Savior, who says to us: "This is my commandment, that you love one another." And the Apostle said: "Owe no one anything, except to love one another." And he exalts love further, saying: "If I do all good and beautiful things, but love is not in me, I am nothing." Love covers crimes, love blots out sins, love withdraws from pride, love is separated from exaltation; love is far from strife; love is higher than jealousy; love rises above dissension; love is a stranger to greed; love is foreign to mockery; love flees evil. For the fruits of love are most sweet, pleasant, honourable, and comely. Love rescued Noah from the flood, delivered Rahab from the sword of Joshua, exalted David and wiped away his sins; it saved Hezekiah from the hands of his enemies, justified Asa, cleansed Josiah; love restrained the fire of the furnace from Hananiah and his companions in the land of Babylon; it brought Daniel out of the pit; it set Esther and Mordecai free from the hands of Haman. Love conquers hatred, blots out sins, removes iniquity, overcomes jealousy, quenches quarrels, dissolves enmities, calms the angry, and breaks the snares of malice. Love has many lovers, and its kindness is most abundant. Love endures mockery; love bears reproach; love restrains itself; love appeases enemies and reconciles those at variance; love accepts injury; love loves silence, loves the humble, loves those who practise piety, loves the wise; it loves fasting, loves prayer, loves alms; it loves the simple, loves the perfect, loves the honest, loves penitents; it loves the sons of peace; it has mercy, cherishes, gathers and collects, kindles and gladdens. Love, if it is harassed with insults, bridles the mind; it bears patiently and endures injury quietly and silently. Love does not love anger, does not rejoice in quarrelling, and takes no pleasure in jealousy. It does not inquire about [future] days, nor turn over in its mind what will be in [coming] years. For love is long-suffering and kind; its nature is careful and generous, its thought lofty, and its feeling at rest. Love does not mock, nor blame or scoff; it is not puffed up, nor proud, nor does it exalt itself or boast. Love considers itself, knows its own condition, is quiet, silent, and temperate; it loves all and is loved by all. Love conceives peace and gives birth to salvation; it brings back happiness and thinks good things. For love is not overcome by evil. Love is light, love is salt, love is the fountain of good things, love is the best seal, a precious pearl and treasure; love is the seal of all things; it meditates on wisdom, and its ways are desirable. Love is a sound mind, the most excellent thought, the contemplation of hope, the most perfect meditation, a faithful conscience. Blessed is he who holds fast to love, through which sweet fruits come forth happily. For love withdraws from strife, which is destructive of peace.

[15] O King of the ages! see, we fall down before you, who show yourself magnanimous toward all your creation. All the works of darkness are clear before you, and you know the thoughts of all people. Many receive food from you with ungrateful hearts and refuse to acknowledge you in your works. You, according to your kindness, show yourself long-suffering toward the children of men; you do not judge us before your judgment, nor rebuke nor condemn us, and your grace is not withdrawn from the wicked. You make your sun rise, send down your rain, and command your wind to blow; you feed, sustain, nourish, and refresh, and the wicked are left in the world beside the good, the tares with the wheat, sinners with the righteous, and the guilty beside the innocent. For the sake of the wheat the tares are kept until the harvest; the wicked are left until the judgment for the sake of the righteous; sinners will remain until the end because of the good, and the unbelieving will not be judged before the judgment because of the godly. For if ten righteous had been found, five cities would have been saved for their sake; and Zoar too was not overthrown because of Lot. Likewise in the days of Jeremiah, if someone had been found to stand in the breach and build up the hedge, Jerusalem might perhaps not have been overthrown; for so Moses stood in the breach of his people, Joshua the son of Nun put up a hedge around them, Hezekiah poured out prayer, Asa brought supplication, Josiah cleansed the land, Daniel brought back the captivity, and Mordecai triumphed openly. Each of all the righteous, while he lived, stood in the breach of his people, poured out supplications, and appeased the mercy of the Most High.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But who at this time is a wise physician, who will stand in the breach and build up the hedge? Lest the word of the prophet be fulfilled upon us too, rebuking the false prophets who were with him and saying to them: "[Your prophets, O Is]rael, were [like foxes in the deserts]. You did not go up into the breach, nor build a hedge around the children of Israel." Happy is that wise physician who, applying medicines, spends his effort on the sick. Let the good watchman warn the people. Let the excellent athlete win in the contest and not be humbled in the struggle. Let the wise architect dig the foundation deep, so that his building is not laid low by the floods. Let the skilful farmer gather his crops from summer on, so that he is not destitute in time of winter. Let the doorkeeper keep watch at the door, not overcome by sleep, so that when his master knocks he may open to him at once. Let the prudent merchant sell his possessions and buy for himself the pearl by which he will become rich. Let the wakeful pilot guard the ship, so that the boat does not sink and ruin his cargo. Let the skilled charioteer hold the chariot together, so that he does not fall and become a laughing-stock. Let the vigorous athlete strive in the contest, so as not to lose the crown and be mocked by his companions. Let the upright steward provide for his fellow servants and not say in his heart, "My master delays his coming." Let the labourers hired for wages work in the vineyard, so that they may confidently ask for more. Let the young men, [friends] of the Bridegroom, prepare their garments, so that when their Lord comes they may enter his bridal chamber. Let those who support the poor pour out their goods generously and send their treasures ahead to the place that is before them. Let the sons of peace quench strife, so that they may be judged worthy to be sons of the Father who is in heaven. Let those who blow the trumpets warn the people, so that the soul that is caught is not required of them. Let the captives of the Church remain in the fortress and wait in silence until redemption arises; and let those who hold the keys open to those who enter, lest the door of the kingdom be shut before them too. Let those who are dead to the world and separated from pleasures abstain from the world and all its disturbances. Let those who have been reborn of water and redeemed by precious blood beware of fire and the outer darkness. Let those who have put on the breastplate gird themselves vigorously, lest they become a mockery to all their companions. Let those who await the cry trim their lamps, so that they do not suffer want like the foolish virgins. Let those who build a tower count its cost, lest they become a jest to those who pass by. Let vigorous shepherds care for their flocks, so that they may obtain a reward from the Chief Shepherd. Let those who have received money bring forth profit, lest they be thrown into darkness with the wicked servants. Let those whose minds are sound throw off disease and not fear the storms or the rising waves. Let those who recline at the banquet prepare gifts and be adorned with garments, so that they may be counted worthy of the bridal chamber. Let those who bear the yoke endure reproach. Let the wise virgins trim their lamps.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Let us humble ourselves, dearest friends, with labour, weariness, vigils, supplication, fasting, prayer, and entreaty with groaning, lest we be suddenly taken from this world and condemned by the just judgment of God. For we must not despise the ministry of the Holy One, lest we too be rejected by him, as he said through the prophet: "Because you rejected the law of God, I will reject you from the priesthood." Again it is written: "Those who glorify me I will glorify; but those who despise me will be put to shame."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Consider what retribution the priests received who despised his ministry. Nadab and Abihu, holy priests, wearing the ephod, covered with the breastpiece, girded with fine linen, adorned with purple, bearing crowns, mitres, and turbans, offering sacrifices, making atonement for Israel, teaching the people, and sanctifying the assembly, seized by a brief blindness, despised the ministry of the Holy One and brought strange fire at the wrong time; therefore fire bursting out of their censers devoured them; and they carried them away and threw them outside the camp. Not only Nadab and Abihu, but also Hophni and Phinehas, the sons of Eli the priest, when they honoured themselves more than the ministry entrusted to them, greedily snatched the offering from the people, and disgraced the women who prayed at the tabernacle; yet Eli their father did not rebuke them sharply and forcefully, but reproved them weakly and slackly, hearing the whole people complain that the priests and teachers behaved very badly; and he called them and said: "Sons, what is this report that I hear about you from all the people, that you insult the people of God? No, my sons; the report I hear of you is not good. If a man sins against a man, he will entreat the Lord; but if a man sins against the Lord, whom will he entreat?" This was the slack rebuke Eli used with his sons, and afterwards he was silent; and they received no amendment from his reproof. O Eli, high priest of the people! when your sons, worthless men, did not obey you, it was utterly unfitting for the priesthood you exercised that you should share in the crimes your sons committed! It is clear that he rebuked them out of regard for the people, not from his heart.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Therefore our Savior warned us: "If your eye causes you to stumble, pluck it out and throw it from you"; and likewise your hand or your foot, which are the most excellent members in the body: the eye that sees, the hand that works, and the foot that walks; if these very members cause you to stumble, cut them off and throw them from you, only so that you are not kept from life. Moses too gave the same commandment as the Savior: "If your son or your daughter, or the wife of your covenant, or the friend who is to you as your own soul, if, I say, one of these entices you, saying to you, Forsake the Lord; come, let us go and serve other gods; do not listen to them, nor consent, nor spare, nor hide them; but let them be overwhelmed with stones and perish." Now son and daughter and the wife of one's youth are precious members, that is, the eye, the hand, or the foot, most excellent and dearest in the whole body. Again our Savior taught us: "Whoever does not love me more than his father or his mother, or more than his own soul, cannot be my disciple." Again Moses says: "Love the Lord your God with all your soul, with all your strength, and with all your power." The holy Scriptures teach us these things, so that by their help we may strive to be loved by God and brought into his most excellent kingdom.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For because of their sins the sons of Aaron, clothed in sacred [garments], were thrown without mercy outside the camp into an unclean place. Because of the sins of Eli's sons the people of Israel fell by the sword of the Philistines, the ark of the covenant was carried off and brought to Ashdod, into the temple of Dagon, an unclean seat. Again, the Lord struck Uzzah the priest with a blow when he had despised the ministry of the ark of the Lord, and he died. What was this contempt of Uzzah, dearest friends? Only that he carried the ark on a cart, transgressing the law and acting against the command of Moses. For when the princes of Israel had offered gifts at the dedication of the tabernacle, namely oxen and carts, the Lord commanded Moses his servant, saying: "Take them from them and give them to the Levites, to use the carts in the service of the tabernacle," to carry all the service of the tabernacle on them. And he said to him: "Give them to the sons of Gershon according to the need of their service; but you shall not give them to the sons of Kohath, who will carry the service of the sanctuary, laid on them, on their own shoulders, for honour, dignity, and glory." You know, brothers, that the ark of the covenant had never yet been carried on a cart when the lords of the Philistines, sending it back, put it on a cart to which they yoked two cows, whose weaned calves followed them. And when the children of Israel received the ark, the Levites took it down from the cart on which the Philistines had sent it back, and placed it in the house of Abinadab in Gibeah. But those men too wished to carry it in the same way, not on their own shoulders as the Most Holy had commanded Moses and Moses had handed on to the priests. Uzzah also did not notice that God had commanded Joshua the son of Nun when he crossed the Jordan: "The priests shall carry the ark and go before the people, and the Jordan will be divided"; and all the people went across. From this at least Uzzah should have learned, and therefore he rightly bore the judgment of wrath. And David, seeing that the Lord had struck Uzzah with that blow, was afraid to bring the ark of God to himself; so they brought it into the house of Obed-edom the Gittite, because Obed-edom was from Gath of the Philistines, from a defiled people, not from Israel; and he knew that a man who did not honour the ark of God would be punished with severe pains and grievous blows, as the Philistines were struck with tumours, and the people of Ekron wailed, saying: "Let the ark go back to Gath." From this Obed-edom knew that the Philistines had given a gift when they sent the ark away. Eli's sons, the priests Hophni and Phinehas, despisers of the ministry, were killed; but the Philistines feared and honoured the ark of God; and when they sent it back they escorted it with gifts; and it was reckoned in their eyes as a great divinity. For earlier, seeing it come into the camp, they said: "Woe to us, for see, God has come into the camp of the Hebrews. Be strong, Philistines, for this is the God who struck Egypt with all the plagues." See too, dearest friends, that Obed-edom the Gittite obtained a blessing because the ark of God entered his house. And when David brought it from the house of Obed-edom into the city of Zion, he prescribed that the priests should carry it on their shoulders. And when he went on foot shouting for joy and dancing before the ark, Michal the daughter of Saul despised him.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

These things, dearest friends, we had to write out, to recall to our memory and yours alike that all these things have happened to us at this time because we despised the ministry of the Holy One. Because we did not honour it, he has given us over to the mockery of our enemies and brought us into contempt, as he said: "Those who despise me will become of no account."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For pride has darkened our minds, desire has routed us and defiled the fountains of wisdom. The roots of teaching have been killed by greed and exaltation. By the allurement of desire unclean sin entered, when Adam ate of the tree, transgressed, and went out of paradise. The Most Holy had left all the trees of paradise before Adam, bearing blessed fruits, and had said to him: "You shall eat of all; but of the tree of the knowledge of good and evil you shall not eat, lest you die." Yet the whole of paradise did not satisfy his desire, though it is more spacious and excellent than the whole earth, in which the sons of Adam are now scattered; but at the end, when the dominion of desire has been taken away, the righteous who are in it will obtain rest, as the Savior said to the one on his right: "Amen, I say to you: Today you will be with me in paradise." Again it is written in the prophet: "The righteous will inherit the earth and dwell on it for ever." Yet they will not inherit it for everlasting generations, since it will pass away at some time, as it is written: "The heavens will vanish like smoke, and the earth will wear out like a garment." Again our Lord says: "Heaven and earth will pass away, but my words will not pass away." This heaven above us, which is called the firmament, will pass away, and this earth, which is called dry land, will pass away; but the land of life and the heavens that are above the firmament will not wear out or pass away.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So this whole earth and all that paradise did not satisfy the desire that came upon Adam, so that against the commandment he desired to take and eat. Likewise for desire's sake Esau sold his birthright, and he was also rejected from the blessing. Because of Pharaoh's desire the land of Egypt was laid waste; for the whole people he ruled was not enough for his desire, but he wished also to oppress Israel with slavery. The sons of Aaron too conceived desire; and they were rejected from the priesthood. On the Israelites who greedily craved food again and again deadly wrath fell, with serpents and other plagues of various kinds. Achan also was overwhelmed with stones because of the lust of greed and perished from the midst of his people. And desire took the life of Eli's sons, the wicked priests. Saul likewise, chosen king of the people, because he coveted the devoted things of the Amalekites, fell from his high place, and his kingdom was cut off. Likewise Ahab son of Omri, king of Israel, coveted and seized Naboth's vineyard; but he fell in battle at Ramoth-gilead. Gehazi too, Elisha's disciple, was covered with leprosy by his desire. Desire has killed many and robbed them of life. The greed of Judas Iscariot, [one] of the Twelve, was not satisfied with thefts until he also stole the price of the Most Precious One, and by his desire he was separated from the disciples his companions. Greed also overcame Ananias, and a wonder was shown in him at the feet of the apostles.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The whole world is not enough for greed. For to each of the kings who rule every nation and tongue their own lands are not enough. They gather forces, join battle, lay waste cities and plunder regions; they seize and collect and never have enough. They are harassed with work and toil, learn war, overthrow towns, organize hunts. They go up, reach the heights, then go down to the depths, in case perhaps their desire may be satisfied; but it is never filled. As abundance grows desire increases, and as riches increase the proud eye grieves. Daily bread is enough for the poor man; the rich man thinks of years he will not complete. A torn garment is enough for the poor; but greed remains naked in the most delicate clothes [brought] from every place. The ground is the needy man's bed, and he is content with it; but the rich man's bedding is the softest couches and beds of every kind, and these seem little to desire. The needy man drinks water and quenches his thirst; the rich man drinks old [wine] and is thirsty. The rich man gathers gold and silver; they become a stumbling-block to him and destroy him. Sleep flees all who follow greed; but the rest of the poor is gentle and most peaceful. The poor man has it in mind to break his bread for the needy; but the rich man thinks how to devour one humbler than himself. Happy is he who has not served the rule of the belly, or whom desire has not overcome. Blessed is he who meditates on knowledge, by which the roots of greed are rooted out …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Moreover, concerning what we have written to you, dearest friends, you know that those who hold the law and [wield] authority among our people have been taken captive by envy and hatred because of greed. Our teaching agrees with our conduct: we have walked openly, and we have been chastised openly. For when people receive from us the holy laying on of hands, they look only to the laying on; and in our time a man is not readily found who asks, "Who fears God?", but rather, "Who is senior in ordination?" And as soon as it is heard, "This one is the elder," they say to him: "[You] must sit in the first place." And there is no one who reflects on the words of the Savior, who cursed the scribes and Pharisees: "Woe to you who love the first seats in the synagogues and the places of honour at suppers; and you love to be called by men Rabbi, Rabbi." Brothers, names neither bring to life nor deliver from death, as they did not save Nadab and Abihu nor rescue Hophni and Phinehas; but besides names good works are also required; for works without names deliver those who devote themselves to them; but names without good works help nothing and profit nothing, as we wrote to you above. Our brothers are proud of the titles they have received, so that through them they may bind, or flatter, or be honoured: "I too have authority." But today the word of the prophet has been fulfilled: "The great man speaks the desire of his soul." He also said: "My sheep are scattered, because there was no shepherd." Again he says: "The shepherds fed themselves, and did not feed my flocks." And again: "O shepherds who destroy and scatter the flock of my pasture!" He also said to the shepherds: "You feed on good pasture, and whatever you leave you trample with your feet; you drink the sweetest water, and the rest you muddy with your feet. And my sheep have grazed on what your feet trampled and drunk the muddied water you left." Again he says to the shepherds: "You eat the fat of the flock and clothe yourselves with the wool; but you do not feed the flock; you have ruled it with violence."

[26] O shepherd who does not know your own dignity! "Who are you to judge another's servant? If he stands, he stands to his own master; and if he falls, he falls to his own master; but he will stand." And if you cannot be justified, why do you multiply sins? And if you exalt yourself above me in your heart and say, "I, the teacher and leader, am over you; I do not receive you", and you load me with chains: how can you command humility to me, when you show yourself lifted up, proud, and arrogant? How will you teach me "Love one another", when you are full of hatred and anger? How will you hand on to me "If anyone takes what is yours, do not ask it back", when you ask back what is yours and take interest? How will you bid me remain chaste, when you show yourself lustful, garrulous, and fierce? How will you command me to leave this world, when you have fallen into it and are choked? How will you say to me, "Refresh the needy", when you persecute your poor companions? How will you also say, "Forgive what you keep in your heart", when you hold the old leaven hidden in you? How will you command me, "Be reconciled with your brother", when you yourself throw the whole world into confusion? For if I find unseemly fruits in you, you will say to me, though you are a sinner and wicked: "Walk according to my words." "Whoever teaches and does will be called great; but whoever loosens [a commandment] and teaches so will be called least." You received money and hid it. The key was handed to you, but you shut the door; you did not go in yourself, nor do you let those who come go in. You are the eye of the body, but you have become blind; and the body, when the eye fails, is dark. You have become blind, and the body is in darkness. A blind man has undertaken to lead the blind, and you wish to throw your whole body into the pit. "Salt, if it has lost its savour, will be thrown out." The servant who hid the money will be sent into darkness. The servant who strikes his fellow servants will pay the penalty to his master. "The foolish shepherd's eye will be blinded, and his arm will wither." "The priests did not say, Where is the Lord? And those who hold the law did not know him; and the shepherds lied against him"; and "from the prophets of Jerusalem defilement has gone out into all the land." "The rulers of his people [mock] him, and women have ruled over them." "Because we did not fear the Lord, what will the King do to us?" Woe to us! What has happened to us, because the law has been forsaken and some of us glory in iniquity? We ought to sit in silence and astonishment. You say to me: "Come and be our partner in all that I do." Upon you then, O teacher, the word of the Lord has been fulfilled: "You travel over sea and dry land to make one proselyte; and when he has been made, you make him a son of Gehenna." A prophet deceived his companion and lied; and the other, because he believed his words, was handed over to a lion, which tore him. And when many priests and prophets went astray in the days of Ahab, seven thousand were left to God who had not bowed the knee nor worshipped Baal (and Elijah is not to be counted among them), and they did not follow the wicked and blind priests who lead to destruction. If Rehoboam divided the kingdom, shall I follow him? Far from it! If Jeroboam forsook his God, shall I keep to his footsteps? Keep me from them, my God!

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But you will say to me: "I am comely and handsome, and God has chosen and anointed me to rule over the children of my people." But learn, O man! [and know] that God promised Phinehas the son of Eleazar with an oath that the covenant of the priesthood would be kept by him and his sons for ever; and Phinehas served in the priesthood all the days of the Judges, that is, three hundred and sixty-five years; then Eli arose after him; and when he and his sons transgressed the law, [God] said to him through the prophet: "I said indeed that you and your father's house would serve before me for ever. But now, far be it from me, says the Lord; but those who glorify me I will glorify; and those who despise me will become of no account." Isaac our father too had wished to bless Esau his firstborn; but Jacob, chosen from his mother's womb, received the blessing, as God said to Rebecca: "The elder will serve the younger." Saul too was chosen by the Holy One to become king; but when he did not carry out God's will, [God] chose David and rejected Saul. Yet, brothers, they bring us a specious, foolish, and silly answer, [saying]: "So God has set us over his people in adverse times, as he did Jehu, who received anointing in an inner room." But if someone asks you, O wise scribe, when the anointing of Jehu was promised and when he was given the anointing, what will you say to him? [God] commanded Elijah on Mount Horeb, saying: "Go and anoint Jehu to reign over Israel, to destroy the house of Ahab." Elijah received this command and ministered many years until he was taken up. After him [arose] Elisha. And when the time came [for] Jehu [to reign], and the measure of the iniquities of the house of Ahab overflowed, Elisha sent one of the sons of the prophets, who went and anointed Jehu, as he had been commanded. But if we were to compare [our affairs] with [those of] Jehu, would it then be prescribed in the same way that a priest should be over the people, so that, having gained office, he should destroy, bind, and lead astray all his brothers, as Jehu laid waste and destroyed the house of Ahab? An answer of this kind is like the one Jezebel gave, who, when she saw Jehu, now master of the kingdom, approaching, adorned herself and, looking at him through the window, said to him: "Come in peace, Zimri, murderer of his master." But her own answer condemned her; for Jehu killed her too, tore her apart, and threw her to the dogs.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

"And what if [someone] was chosen from his mother's womb, like Jacob?" they will say to us; "or sanctified from the womb, like Jeremiah? or predestined to the kingdom, like Solomon, and called a son of God? or chosen before he was conceived, like Josiah? or is to build the temple, like Cyrus?" But know, O man, that Aaron did not glorify himself to become high priest. Moses too, when his Lord wished to make him a god to Pharaoh and a ruler over the children of his people, refused once and again, until [the Lord] sent him into Egypt out of great distress and worked signs and wonders through him.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Or shall we look at height of stature, like Saul's; or a splendid appearance, like Eliab's; or exceptional beauty, like Absalom's? But the Lord takes no delight in appearance, nor does he love the proud or the boastful. For Samuel says: "The Lord looks at the heart, but man sees with the eyes." And the Apostle says: "God chose the foolish of the world, to put the wise to shame by them; he chose the weak, to put the strong to shame by them; he chose the base, the least, the despised, and those who are nothing, to bring to nothing those who are something, so that no flesh may boast in the sight of God, from whom you are." Jeremiah too: "Let not the strong man boast in his strength, nor the rich in his riches, nor the mighty man in his might; but let him who boasts boast in the Lord." For all people are God's creatures, and before him there is neither slave nor free, nor rich nor poor, but all who serve him are equal before him. And if people boast of abundance of speech or loftiness of knowledge, in this too they do not prevail. For so it is written: "He will not listen to a multitude of words, nor will a wordy man be justified by his speeches." Again it is written: "He takes away speech from the trustworthy and removes the understanding of the elders." And many more things [of this kind] are written.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But, brothers, pursue peace, give your effort to quiet; quench malice, remove grudges, soothe those who are embittered; for iniquity will not overcome fairness, nor malice conquer righteousness, nor will peace be held back by sedition, nor will falsehood convict truth of lying; nor can the righteous agree with the perverse, nor the upright man with the malicious, nor the good with the wicked, nor sweet with bitter, darkness with light, brightness with gloom, salt with the tasteless, the old leaven with the new lump, fire with water, the sons of peace with the seditious, the faithful with mockers, those crowned with a diadem with those held in chains, the children of the right hand with those on the left, the children of the kingdom with the children of Gehenna, those who fear God with those who disturb his pasture with sedition, nor the church of the Holy One with the teachings of the evil one. Iniquity will not be hidden, nor falsehood concealed; and whoever is willing to run and to devote himself to peace and quiet will receive the blessing our Savior gave: "Blessed are the peacemakers, for they will be called sons of God." Who would not wish to become a son of the Father who is in heaven and a brother of Christ the King?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See, brothers, how worthy of pleasant remembrance are those who labour for the quiet and peace of the people. What did the Savior owe to death? Or what had he borrowed from Sheol? He, though alive, died for rebels and reconciled them with his Father. He went down into Sheol and brought out its captives; he wrestled with the evil one, overcame and trampled him, confounded his tracks, plundered his possessions, tore off his gates, and broke his bars; and taking his thorns he put them on his own head; he sealed our souls with his own blood; he freed the prisoners from the closed pit; he [broke through] the hedge, broke off the point of the sword, took away the curse and fixed it to his cross. He gathered the scattered and made peace with the disobedient. He satisfied the hungry and gave drink to the thirsty; he opened the eyes of the blind, healed the sick, raised up the bent, and made the lame walk; he took up our diseases, cured our wounds, and healed our sickness; he brought back our departure, gathered our dispersion, and made us children of his dwelling. By his poverty he made us rich, by his own weakness he refreshed us, by his crucifixion he healed us, and by his torments he restored us. And because he suffered all these things for us, he received from the Father [the name above every name, that every tongue should confess] that Jesus Christ is Lord, to the glory of God his Father. And he was made judge and Lord of the dead and the living … because he calmed the land disturbed by rebellion. And those who have given their effort to fellowship will become his brothers and sons of God; they will inherit the kingdom and will serve and be served by the angels of heaven, who do not envy or begrudge, do not grow weary or sleep, and rejoice over sinners when they repent of their sins. … And so it seems to us: if someone is engaged in insults and strife, … his prayer is not accepted, nor his supplication heard, nor his offering taken up from the earth, and his alms profit nothing for the forgiveness of sins; for whenever tranquillity and peace are not found, tares are mixed in; thorns grow, troublers multiply, scoffers prevail, rebuke, correction, and prudence fail. The salt has lost its savour, the eye is darkened, the body covered with darkness. Commerce has been taken away; for the one who goes in and comes out there is no peace. Such fruits does strife bear. But now the renowned become known, the skilful are distinguished, and all the vigorous are proved; for [those] who pursue peace and give their effort to tranquillity there is a firm reward and ample recompense. These are the ones who stand in the breach and build up the hedge, who give themselves to labour for the people, and they are marked with a good memory together with the illustrious and diligent servants.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

In all generations, dearest friends, and in each period, our good Creator, as it pleased him, has magnified the small and despised the lofty; he has exalted the humble and humbled the proud, reduced the rich to want and lifted up the poor, put down the powerful and strengthened the weak, cast down the strong and made the frail firm. He exalted Seth, the younger, in place of Cain the elder; likewise Noah in place of Adam, as the founder of the second world; Isaac in place of Ishmael, Jacob instead of Esau, Joseph instead of Reuben, Ephraim in place of Manasseh, Eleazar and Ithamar instead of Nadab and Abihu, Joshua and Caleb instead of the ten other spies their companions, Samuel in place of Eli, David instead of Saul, Solomon instead of Adonijah, Jeroboam instead of Rehoboam, Jehu in place of Ahab, Mordecai in place of Haman, Daniel and his brothers in place of the wise men of Babylon, and finally the nations in place of the people. Likewise he exalted women too: Sarah over Hagar, the mother of the firstborn; Rachel over Leah; Hannah over Peninnah; Esther in place of Vashti. To women also prophecy and judgment were sometimes given, as it pleased him who raises the humble. For there were Miriam the prophetess, Hannah the prophetess, Huldah the prophetess, Elizabeth the prophetess, and Mary the prophetess, the Mother of the great Prophet. Deborah the prophetess too judged Israel in the days of Barak son of Abinoam, the king. And no one will rebuke the will of our good God, for no one will ever search out his judgments; his ways cannot be traced, his judgments are without end, and his thought is immeasurable.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For great are the works of God, deep and hidden his thoughts. He hung the heaven without pillars and spread out the earth without props. He gathered the waters into reservoirs; he shut up the winds and storms in his treasuries at his nod. He spread out the firmament in the middle to divide the waters from the waters; he separated the dry land from the sea, fixed the lights in the firmament, raised mountains upon the earth, distinguished day from night, light from darkness, summer from winter. He packed the sand to be a boundary for the sea, and enclosed the seas with the ocean; and the waves do not cross the boundary. The sun moves without feet, the moon is driven on a changing course, the clouds fly over without feathers, the wind blows without wings, and the waves run without a soul. The earth is suspended on the waters, and the waters are gathered on their foundations. The spirit is not seen, nor is the air touched; the heavens show no shape, nor are the clouds known. Mighty are the beasts of the sea, and wonderful the whales it contains. And the mind spreads its feathers, thought spreads its wings, the senses of the soul search, the eyes of conscience strain, and the ears attend, so that by investigation they may discern and be taught; but they cannot reach the farthest bounds.

[35] Who has found the seat of knowledge? Who has reached the roots of wisdom or attained the place of prudence? It is hidden from all the living and from the thoughts of all flesh. Nor will people of dull mind compare it with gold; but its treasure is opened and wholly granted to those who seek it. Its light surpasses the sun, and its splendour shines more pleasantly and brightly than the moon. The inmost parts of the mind handle it, the senses of thought take hold of it, and the treasure of the soul possesses it. Whoever opens the door of the heart will find it; whoever spreads the wings of the mind will enjoy it. It dwells in the prudent man and is planted in the heart of the wise. The roots of this [man] are made firm by its springs, and he possesses the hidden treasure in it. His thought is borne to higher things, and his mind goes down into the deepest. In his inmost heart he forms wonders, and with the eye of the mind he sees the ends of the sea. He grasps all created things in thought, and his mind is enlarged to receive. He becomes a great temple of his Maker; the King of the heavenly ones enters and dwells in him, lifts his mind to the heights, raises his thought to the seat of his holiness, and opens to him treasures of every kind. His mind is drawn away in contemplation, his heart is captivated by all it perceives. Things he did not know are revealed to him. He looks into that place and contemplates it; his mind marvels at whatever … it sees: all the angels hastening to His service, the Seraphim proclaiming his holy glory, flying with swift wings, clothed in white and shining garments, veiling their faces before his splendour, and running swifter than the wind. There the throne of the kingdom is set, and the judge ready on the judgment seat; seats are placed for the righteous, who will judge the wicked on the day of judgment. So when the wise man contemplates in mind the place where the multitude of treasures [is laid up], then he lifts himself up in spirit and conceives and brings forth all good things in his heart. He meditates on all that has been commanded him. His form and appearance [are] on earth, but the senses of his mind [move] above and below. His thought is swifter than the sun, and its rays quicker than the wind, [borne] in every direction like the lightest feather. The wise man is steady in his thoughts, lowly and abject in his own eyes, and he is filled with the great treasure poured into him. The darkness of night is lit up; he turns his senses wherever he will; his mind explores all foundations and offers him the riches of knowledge. What he does not catch with his ears he sees, and what he does not see with his eyes he perceives. His thought crosses all the seas, counting the violent waves as nothing; without ship and without sailor his mind [is carried]. Great and most excellent is the treasure of his trade. When he gives from his own, nothing fails, and the poor are made rich by his treasure. The thought enclosed in him and dwelling in his bosom is held by no bounds. Who can value the riches of the place in which the king dwells and is served? That man's income and expenses are most ample, just like a king's who lacks nothing.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Listen, dearest friends, to what we recount to ourselves and to you alike: how all God's creatures follow his will and do not refuse his command. Each of them, as it has been ordered, swiftly carries out his will; but people sometimes do not obey and refuse to carry out God's will, not seeing, nor hearing, nor understanding. For the Most Holy rebuked the children of Israel through Jeremiah, saying: "Will you not fear me, says the Lord, and not tremble before my face, who set the sand as a boundary for the sea, an everlasting decree; and it does not pass beyond it; it struggles but cannot, and its waves swell, but they will not cross it. But this people has a rebellious and provoking heart, and they would not hear my commandments." See the astonishing wonders: the sea bound by sand, and its waves restrained by command; all the storms held in by a word, rising and mounting up to heaven, then pressed down and sinking to the depths, yet not passing the boundary set for them. If anyone says they are held in by their natural condition, let him understand from what happened in the days of Noah. When [God] sent his wrath through the waters of the flood, he released the abyss from its command and lifted the decree from the bound sand, and the waters burst out and crossed their boundary, and the windows of heaven were opened; the firmament, the boundary between waters and waters, was broken through, and judgment was done on the wicked. For the firmament had been set as a boundary between the waters above the firmament and the waters below, as it is written: "God made the firmament in the midst of the waters, to divide the waters from the waters, and he fixed the lights in it and called it Heaven. And he gathered the waters from the face of the dry land into one place, and called the gatherings of the waters Seas, and called the dry land Earth." So when judgment had been done on the wicked and the perverse and transgressing generation consumed, the lower waters returned to the abyss and the sand rose up to keep its command; the windows of heaven were closed, and the upper waters held themselves above the firmament according to the command; and the world settled between the waters above the firmament and the waters beneath the earth. And the many waters held in the clouds are all restrained and rest on the foundation of his will. But not only the waters fulfil his will; all creatures at all times carry out his pleasure: the waters in the days of Noah; the waters again, with fire, darkness, gnats, locusts, hail, and all the plagues [brought] on Egypt through Moses. The sun too, the moon, and the hailstones obeyed the command of Joshua the son of Nun, when he said: "Sun, stand still in Gibeon, and you, moon, in the valley of Aijalon." Why did the sun stand in Gibeon? Because, when the Gibeonites had taken refuge with God, the kings of the Amorites went up against them, until Joshua destroyed them, when the sun was held back and the moon stood still. The stars of heaven too followed his will and fought from their stations, and made war against Sisera and Midian in the days of Deborah and Barak son of Abinoam. Even the most ravenous beasts fulfilled his will: a bear tore the boys, the offspring of the wicked; the lions guarded Daniel according to command; the fish of the sea obeyed the order of him who commanded it to swallow Jonah, and again, as the Lord said, it put him back on dry land. The little worm in the gourd plant of Jonah's booth obeyed his will when it cut it down as it was ordered; and the scorching wind, according to command, dried it up. Winged creatures too obeyed his command: the ravens fed Elijah at the brook Cherith. Again many fish fulfilled his will when they were wonderfully caught by the Savior's apostles. And again another fish provided the tax money for the Savior and his disciple Simon. So heaven and earth and all creatures obey his will at all times, and none of them has ever resisted his command.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But in man violation of the commandment is found; from the first day until now he transgresses the law. Can anything be more bitter than this, dearest friends? To stir up tumult and strife there have come forth among our people insolent and perverse men, jealous and contemptuous, insulting and slanderous, envious and grudging, troublers, given to greed, who rejoice in ruin and love destruction; they hate fairness and drive out righteousness; rapacious, defrauders, liars, disdainful of their companions; they stand in deceit and hide in malice, scoff at the good, gather gain, mock the righteous, love quarrelling, trouble the peaceable, stir up lawsuits, conceive iniquity and bring forth falsehood; they twist words, repel correction, are full of fury and dull of sense; they harden themselves in their own wills and turn away from the poor; proud, lofty, plunderers, extortioners, offering flatteries, collecting gibes, covetous, defiled, enticing to ruin, drunkards, gluttons, deceivers, cunning, hiding envy, loving to repay evil, returning hatred and stirring up strife; full of deceit, empty of good; lending money and selling at interest; evil workmen, lazy hirelings. In the name of the Lord they eat, by his name they are honoured, his name they invoke, but they are empty of his words. These are the deceitful workmen who collect money but gain nothing more. These are the wicked servants who choke their fellow servants. These are the tares among the wheat, darkness in the light; lying prophets and false christs; these are the children of the left hand, heirs of darkness, begging water from the righteous. These are thorns in the vineyard; these build on sand a building that will fall. These withdraw from the battle; their god is their belly, and their glory is their shame. These are a whitewashed wall, the army of the evil one and the brood of Satan. These are savage serpents, mute dogs unable to bark. These justify themselves; they are wise for evil and have no understanding. These stir up quarrels, rejoice in division, and are cheered by sins. These are sluggish to good but wide awake to evil, and they breed brawls. These love themselves; these are the grossest foes and enemies of Christ. These are the old leaven, worn-out wineskins, and torn garments; these are the grain among thorns, the rock for the seed, the sand for the building. They are driven out of the kingdom; they are dust for the serpent, a lamp under a bushel, salt that has lost its savour, which is thrown out and is of no use. These are separated from the good, false silver, broken vessels. These are a vineyard bearing husks, grapes of gall, the planting of Gomorrah. These are rejected silver, which the Lord has cast off, whom he has also called unclean. These are love changed, the foolish virgins. … [lovers] of strife, they reject discipline, … utter words; they eat bread in idle talk. These … the word, murmur in secret, and strike from behind. These speak foolishly; they watch [to say], "Give me"; and they sow [discord] among brothers. These are more bitter than wormwood; they are arrows. These are defeated athletes, sailors … [running] to destruction. These are … These are deadly poison, the venom of the serpent and the fang of the asp. These are adversaries of the cross, a scandal to the cross, enemies of Christ, children [and] generation of strife. See the fruits of discord.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Dearest friends, sons of peace, and … of Christ. You are wise architects, digging the foundation and uncovering the rot. You are skilful farmers, filling the barns and gathering the fruits. You are prudent merchants, bringing back with profit the money you received. You are hired labourers, who, having received your wages, ask for more. You hold the keys; you are faithful ambassadors; you are those who sound the trumpet. You are stewards and managers of the house, new wineskins, glorious garments. You are apostles, who betroth the adorned bride, and light in darkness. You are sons of peace, brothers of Christ and temples of the Spirit. You run in the contest, strive in the stadium, and carry off the crowns. You are vines in the vineyard, the seed of good wheat that bears fruit a hundredfold. You light lamps and enter by the narrow gate of the kingdom. You are children of the right hand, walking on the small and narrow way. You are saved by the cross and redeemed by the Blood and Body of Christ. You are messengers of Christ, true preachers, who beget [children] from the water. You are a sweet savour, and your fragrance spreads in every place. You are the new lump, and the old leaven is not in you. You are the Bridegroom's guests, clothed in garments fit for the feast. You bear the yoke, sit in silence, and are the captives of the Church. You are children of the Church, bringing up its children and gathering the flock.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

You are renowned shepherds, who lead your flocks into good pastures; and Jesus our Savior is the Chief of the shepherds, the light in darkness, the lamp on the lampstand, which has lit up the world and cleansed its sins. He is also the good pearl, and we are the merchants who sold our possessions to buy it. He is the treasure in the field, and when we found it we rejoiced and bought it. He is the fountain of life, and we who were thirsty drank from it. He is the table full of richness and plenty, and we who were starving ate and were delighted. He is the gate of the kingdom opened before all who enter. He is the wine that gladdens, and when mourners drink it all their sorrows are quenched. He is the garment and the robe of glory with which the victors are clothed. He is the true vine, and his Father is the vinedresser, and we are the branches planted in it. He is the tower on which many build; let us count its cost, so that we may build and finish. He is the Bridegroom, the apostles are those who betroth, and we are the bride; let us then prepare gifts for ourselves. He is the ladder set up on high; let us labour and strive to climb by it to the Father. He is the strait and narrow way; let us follow his footsteps, so that we may reach the harbour. He is the priest, the holy minister; let us try to become children of his fold. He is the King's Son, sprung from a noble stock, who set out to receive a kingdom; let us revere his lowliness, so that he may make us sharers in his greatness. He is the herald and ambassador of the Most High; let us listen to his words, so that we may become partakers of his mysteries. He is the grain bearing much fruit, which, when it was very small, was sown and became a mighty tree. He is the firstborn Son born of Mary; let us accept his abasement, so that we may rejoice in his greatness. He is the one who suffered and lived again and ascended on high; let us believe in him firmly, so that we may receive his coming. He is the judge of the dead and the living, who, seated on the throne, will judge the tribes. He is the one who will give the kingdom as an inheritance or send to punishment; he will not respect persons nor take gifts. Through him, then, let us give thanks to him who sent him; through him let us sanctify him who commissioned him, who was well pleased in us and through him chose us, through him also gladdened us, through him called us, and reconciled our lowliness to his majesty. For we have nothing at all to repay these mercies except thanksgiving, adoration, and love for one another. Let us therefore give our effort to these fruits, which lead to eternal life.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

It is fitting for us, dearest friends, to turn to God and offer repentance of heart before him, not to share the hardness of Pharaoh or the folly of Rehoboam, and to keep away from quarrels and divisions, which fulfil Satan's will. For he enters people cunningly, lifts them up too much above their life, and solicits them with his countless desires; he comes into people through the desire for anything at all, and drains them like empty vessels. So he began with their first parent, before he knew any one of his desires and could flee from it. For the deceiver's arts are many. By desire for food [the enemy] cast Adam out of paradise. By desire for murder he separated Abel from Cain his brother. Because of the desire for mockery, Ham became a servant of servants to his two brothers. The desire of gluttony removed Esau from the blessings and the rights of the firstborn. Through desire of lust Shechem son of Hamor fell by the sword with all his people. Through the desire of envy and spite the sons of Jacob sold their brother Joseph to the Arabs. Through the desire of lust his master's wife enticed Joseph, and he fled from her service. Through the desire of impurity again the Sodomites perished: they threw themselves into the fire and were consumed and burned up by the blaze. Pharaoh king of Egypt, through the desire of fury, was drowned in the sea with his army. Because of the desire for the savoury [foods] of the land of Egypt, the sons of Jacob perished in the dry wilderness; and because of the sordid desire for possessions, the sons of Reuben, Gad, and Manasseh were kept from entering the land of promise with their brothers. Through the desire of greed and drunkenness Nadab and Abihu were burned in the tabernacle. Again, because of the desire of greed and theft the Lord drove out Achan by the hands of Joshua. Because of the desire of the lust of Zimri son of Salu, twenty-four thousand of Israel fell in one hour. Because of provocation and iniquity Abimelech son of Gideon killed his seventy brothers. By desire for Delilah, a harlot, Samson was cast down from his strength and lost his consecration. Because of the desire for the shameful deed of the men of Gibeah, sixty-five thousand of Israel and Benjamin fell by the sword. And the sons of Eli, because of the desire of greed, were rejected and thrust out of the priesthood of the Holy One. Because of the desire to spare and his clemency toward Amalek, [God] cut off Saul's kingdom. Because of desire for Tamar, Absalom's sister, Amnon, David's firstborn, was killed. Through the desire of exaltation Adonijah son of Haggith did not obtain the kingdom of the house of David. The desire for many women turned Solomon's heart away from his God. Because of the desire of folly of Rehoboam, the Lord divided and cut off his kingdom. Because of the desire of provocation of Jeroboam son of Nebat, five hundred thousand of Israel fell in one day under the hand of Abijah son of Rehoboam. Because of desire for the vineyard of Naboth, which Ahab coveted, he went up and fell in battle at Ramoth-gilead. Because of the desire for Naaman's silver, which Gehazi took, he and his seed put on leprosy for ever. Through the desire for his treasure Hezekiah was exalted; and his possessions were carried off to Babylon with his sons. Because of the desire of blasphemy Sennacherib's army perished by the sword of the Most High. Because of the desire of his heart Nebuchadnezzar was driven from among men to the beasts of the field. And Haman, desiring that they hand over their riches, wished to destroy the seed of the Jews. By desire for a covenant of the wicked the Chaldeans slandered Daniel. By desire of theft Judas became the betrayer of the King Christ; and by desire of rebellion Israel rejected Christ and denied his kingdom.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And many things like these are written. The snares of the deceitful one are set in various ways; he has spread his net like a cunning hunter. He catches, takes, and leads to ruin as he pleases. His pleasures are sweet. He does not carry off by force but by flattery; and though he is more bitter than wormwood, he shows himself sweet. When a man who is embittered is reconciled with his companion, [the enemy] wails and laments that he has deserted his service; peace seems heavy to him, he loves tumult, and on every occasion he throws out bait for prey. Like a hunter [and] skilful craftsman he hides and casts his snares, and gathers to himself all the men of his house. His roads are broad, his paths open, and all the children of sedition run to him. But the wise see him and flee from him, and do not carry out his will, since they know him to be treacherous; the wise detect his hidden nets and the snares lying before them; they do not believe his flatteries at all, and they turn away from all his baits as most bitter.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

While we write these things to you, dearest friends, we are reminding ourselves of them too; for you have no need to be taught by us, but you are like counsellors and helpers, as it is written: "A brother helped by a brother is like a city [fortified] by its citadel." The Apostle also says: "We are helpers of your joy." And again: "These have been helpers to us in the kingdom of God." And again in another letter it is written: "Is there not even one wise man among you who can settle [a dispute] between a brother and his brother?" For wise men who fear God, wise helpers, I say, receive a word even if it comes from an unlearned man, and they are not ashamed. Moses, the prophet, the supreme leader of the whole people of Israel, accepted good counsel from Jethro, the priest of Midian; and so the name of Jethro was written in his holy book, and his counsel was confirmed in Israel for ever. But if anyone raises a dispute against this counsel [of ours] and does not seek peace, let him note that such things have happened in the past: in every generation foolish people have been found who would not accept good counsel, and in the end it went badly for them. When Adam sinned, the Lord called him to repent; but he did not consent, covering himself with the excuse "Eve deceived me"; nor did he then come to his senses or repent. To Cain too, after he had killed his brother, he spoke so that he might repent and turn. But he defended himself with a lie and said: "I did not see him." He also tested the Sodomites through his angels, that they might quickly repent. But they persisted in their boldness and perished; for they were consumed, burned up with fire and brimstone. His princes gave King Pharaoh counsel, saying: "Egypt has perished by your contentions." But he did not obey the counsels of his wise men. The elders who had governed the kingdom with his father also gave counsel to Rehoboam; but he spurned [the counsel] of those wise men and took advice with the young men; and his kingdom was divided and fell into reproach. But you, brothers, are wise, taught by God. Let us not, then, be afraid or ashamed to ask for tranquillity and pursue peace.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For envy and quarrelling have thrown kingdoms into confusion, laid waste cities, ruined nations, overthrown towns, shed much blood, and through them destruction has multiplied. Envy and quarrelling have divided brothers from their dearest; they have driven them from city to city and made them strangers, thrust out of their homes. Living and walking on the earth, they have been reckoned as dead by their kin. Envy has separated wives from husbands; through it sons have risen against fathers; it has separated friends from friends and made the beloved enemies of their dearest. It has confused people and set them against their brothers. It has divided two against three and three against two. One kills another with the tongue and destroys him mercilessly with his mouth. Envy breeds groans among people every day. In those who love strife evil thoughts are fixed; the old leaven ferments in them and grows old. Such a man conceives shameful things in his mind and brings forth very bitter fruits. Sleep flees through long nights, and a friend is so changed that he insults his beloved. If a good thought comes and falls on his heart, the evil one upsets it and drives it out of his mind. He plants his roots in the recesses of his heart and drives his nails among the thoughts of his mind. He gathers and brings him many thoughts, which enter his mind and settle there. What the evil one has brought forth falls into him and is sown; the conversation of the wise becomes strange to him; the good seed is choked in him, as wheat is choked by thorns; the good fruits fail in his mind; and [the evil one] roots out and casts the good seed from his heart. The evil one sets his guards at the doors of the soul, to trouble his mind with many enticements. Little by little they get into him and soak him like water. His heart is like solid rock: when good seed falls on it, it receives it quickly; but its roots dry up and it bears no fruit. This man stands and prays out of daily habit; he begins his prayer, finishes it, completes it; but his heart does not attend to what his lips utter. He exercises his mouth in its usual practice, but has a heart empty of all good. He removes the teaching of the Spirit from his soul, and his thought forgets what he learned yesterday; [or] when his mind remembers [something], he groans at each point, and the evil one stirs him up and fills his heart. The thought of fraud is fixed in him, and his heart tosses as on the waters of a deep lake. He has a dark mind, an understanding covered with gloom, a blind thought; he gropes and stumbles. Then the evil one takes his hand and drags him into his paths, the pathless ways of error. He wears down and throws away from him every right thought and suggests his own foulness to him. He urges him: "Do not, please, listen to persuasion and impose on yourself the humiliation of making a reconciliation." And while he flatters him, the evil one laughs that he has gained a slave obedient to his wishes. But the man does not notice that he has been bought for the smallest price, nor does he detect the blindness of his mind. The evil one flatters him craftily and entices him with every kind of trick; he throws him bait as to a bird; and the inexperienced little bird, as soon as it sees the food hidden in the mouth of the snare, rejoices in its heart, comes nearer unwarily to take the bait, and is caught in the net; it tries to escape, but it is taken; and the skilful hunter rejoices in his luck, that his waiting was not in vain. So too the man who loves quarrelling and envy: the evil one puffs him up and fills him with his bitter fruits. He draws and entices him like a bird, throws him bait, and the snare falls on him; and when he has caught him with the sweetness of flatteries, he teaches him persuasions he had never heard; he learns judgment, is overwhelmed by words, and gathers the worst persuasions into his mind. The good things he may have learned he forgets; they pass from his memory; the evil one's own things are kept in him like a hidden treasure; evil roots grow strong in his mind, and with the greatest labour his claws will scarcely be pulled out, like those of a lion [rushing] on its prey; [scarcely] with many remedies will the wise physician root those claws out of his heart. As the days go on, when evil thoughts are in a man, his heart brings forth evil fruits, and his tongue nourishes seditious persuasion. The desire of the evil one is sweet, the mind is enticed, and its end becomes more bitter than serpent's venom. And for every man who keeps a grudge there is no remedy of healing except that he [pursue] peace, submit himself to his brother, bear injury from his friend, and, until the fruits of peace draw near, let the thoughts of envy pass away, not turn over in memory, and not come into the mind.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Dearest friends, our own sins are enough for us; let not many more be shaken by our stumbling-blocks. For a brother meets his friend but, lowering his face, denies him a greeting; but if he happens to meet a wicked heathen, he greets him first. Alas for the blindness that dulls the mind! Alas for the sleep and slumber of death! … What answer will be left to us? For if a wicked and criminal but wealthy man meets us, we honour him with a greeting; but the evil one with his envy forbids us to greet our brothers and friends. The Lord gave the commandment: "Love one another"; the blessed Apostle gave a warning about love; Moses too, the foundation of the prophets, says: "You shall not hate your brother in your heart, lest you sin." Yet some of us hate in the heart and chatter with the lips. The Lord has opened his vast treasure before us, full of all good things: there is love, there is peace, there is affection, there is healing, there is purity, there is whatever is good, pleasant, and splendid. Over his whole treasure he set stewards, to whom he also handed over bonds, prisons, and captives, entrusting them with the power of binding and loosing. But the stewards have abandoned love, peace, affection, and the whole treasure with the rest, and have preferred to take bonds and chains and to become prison officers, searchers, or executioners, no longer stewards of the treasure of all good things. Whoever goes in is bound; whoever comes out is in prison. If someone has sinned and offended God, but has done a favour to the prison officers, they will loose him from his bonds with these words: "God is merciful and forgives your sins; come in, come to prayer." But to one who has offended them even slightly they say: "You are bound and cursed from heaven and earth; and woe also to the one who talks with him." But we trust, brothers, that the King, when he sees that his stewards have transgressed the law and changed the commands he gave them, hardening their own wills, will bind them with the very bonds they loved; he will require the blood of his servants from their hands, and will deprive of his treasure those who do not love him. The Lord taught: "If your brother sins against you, rebuke him between you and him; and if he turns back, forgive him; but if he does not listen to you, take one or two, so that every word may stand on the testimony of two or three witnesses. And if he does not listen to them, tell the church; and if he does not listen to the church, then let him be to you as a heathen and a tax collector," since he will not accept persuasion. But we do not rebuke one another, neither before two or three, nor even in the church; there is no judgment or correction, but only ["You are] bound and accursed." … "[Even if] the wrongdoer sins against you seventy times seven, forgive him in one day." Who is there who so multiplies his offences that he wrongs his brother four hundred and seventy times in one day? But even if someone has done all this, the Lord still commanded that he be forgiven. But we do not forgive a single offence even after four hundred and seventy days. While we keep our anger, we are dead in our sins, besides our other offences.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Brothers, we have written you these few words of peace and quiet because of the disturbance that has happened among us at this time, so that we might become sharers in your peace, and with us also our brothers [settled] in various places, to whom this quarrel and dissension has reached. But if anyone does not accept these words, we are neither cheated nor harmed by it. For even among those of whom the world was not worthy there were found at times men most wicked in their teachings, who resisted them, mocking them and opposing their words. The assembly of the wicked mocked Moses and opposed him. Jeremiah's brothers envied him and threw him into a pit; and when he rebuked his countrymen for their sins, they said this against him: "This man does not seek the peace of this people, and he weakens the hands of the fighting men." From Babylon too they sent false prophets to the priests of Jerusalem, [saying]: "Stop Jeremiah from his prophesying." And when he saw how stubbornly they rejected rebuke, he said: "I said indeed, I will not speak any more in the name of the Lord, nor remember his word; but it became in my mouth a burning fire, kindled in my bones; and I tried to bear it and could not." The Lord also commanded Ezekiel and said: "See, they will put bonds on you and bind you with them; and while they do so to you, you will be silent, and you will not be a man who rebukes them, for I will make your tongue cling to your palate." And at another time he said: "My mouth has been opened and will no longer be shut." They also said to Amos: "You shall not prophesy in the name of the Lord, nor teach the men of the house of Isaac." But he was not hindered from prophesying. And when Baruch son of Neriah had written the holy words from the mouth of Jeremiah, and King Zedekiah heard them, he burned them in the fire because they contained rebuke; but Jeremiah wrote [again] and added still other words; but they did not accept discipline and did not turn from their sins, and they received from the king of Babylon the punishment fitting for transgressors of the law. Again the Lord said of all the prophets: "I hewed my prophets and killed them by the word of my mouth; but the children of Israel did not turn from their sins." And even our Savior his own children called a Samaritan; they also called him Beelzebul and one who has a demon. And Paul too, when he taught, they called a babbler. And they not only did not receive their words, but afflicted them with blows and lashes even to death. His people rose against Moses to stone him; Ahab sent Micaiah to prison; they threw Jeremiah into a pit of mud; they loaded Ezekiel with bonds; and they seized our Savior, mocked him, made him guilty of sin, and hung him on wood. Paul they now bound, now stoned, and finally let down through the wall in a basket. All of them suffered these humiliations from their own countrymen, yet they did not resent their troubles, for their building was set on a firm foundation. Few rejected them, but many received them; by their words they gained life, and their good name remains for generations.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Lord is the sower, and we are the earth that receives the seed. The sower filled his hand [with seeds], which he throws on his land. Some fell among thorns, some on rock, some the birds carried off; but what fell on good ploughed ground, when it grows and comes up, will bear fruit a hundredfold, sixtyfold, and thirtyfold. See then that of four parts one was kept as seed and bore fruit; another part fell among thorns, which choked it; another on rock, where the sun dried it with its rays; another was carried off by birds, which are harmful and greedy birds; and finally another fell on ploughed ground that received the water, and gave fruit.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But we, dearest friends, though we are sinners and the lowest [of men], still build on that foundation; we too have received of that leaven; the Lord's seed has fallen on our land, and we have received money from the richest merchant. His Spirit has been poured out on all flesh, and his grace is withheld from no one. If it happens that someone mocks us and does not receive what we have written, it will do us no harm and him no good. But our words will be useful to those who hear, because we have written you nothing contrary to the law, nor sent you a stolen treasure, but from the seed and the dough of the holy Scriptures. Debased silver is not accepted wherever it is carried; old leaven is not kneaded with good flour; worn-out wineskins cannot bear the strength of wine, and a new patch put on an old garment tears it. A vineyard that is tended will bear fruit, not wild grapes; but a heart hard like rock will dry up the seed. A building built on sand the rain will carry away and the wind throw down; salt that has lost its savour will be eaten by the serpent; the fisherman will throw the bad fish out; the tares will be rooted up in due time, and the chaff will at the end be separated from the wheat. Lazy workers will be ashamed at the hour of payment; the foolish virgins who lack oil will not be able to buy it when the Bridegroom comes. The steward who has beaten his fellow servants, his lord will judge when he comes. The wicked servant who hid his lord's money, when he who entrusted it to him comes, will reckon the interest with him. The doorkeeper who loves sleep will, when he wakes, be shut out from life. A wise king, while war is still far off, sends envoys asking for peace.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

We have written you these short reflections, dearest friends. But if anyone hisses them off and wishes to mock us, we will not blame him at all, since he brings out the abundance of his heart and gives birth to and brings forth the offspring of his mind. Each one shows, brings out, and speaks from his own treasure. If someone does not possess gold, what will he give you from his treasury? A rich man, possessing treasures of every kind, brings out from them what he gives to those who ask; but a poor man brings out from his own tin or lead, mixed with false veins. Every tree yields its fruit in summer. The one that bears thorns is rooted out of the vineyard and is good for nothing but to be burned in the fire. The vine that bears good fruit its owner will prune and tend further; but the vine that bears wild grapes is of the planting of Sodom, and its grapes are bitter. "They do not gather grapes from thorns, nor figs from thistles. For every good tree makes good fruit, but a bad tree makes bad fruit. A good tree cannot give bad fruit, nor a bad tree give good fruit. A good man brings forth and speaks good things from the good treasures of his heart; but a wicked man brings forth and speaks evil things from the abundance of his heart; for out of the abundance of the heart the lips speak," as our Savior taught and said. Each one brings forth from his own and opens up what he has. A man full of agitation thinks no treasure better than his own; but when peace comes, it keeps off sedition, quenches tumult, and the wicked man … his treasure …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Brothers, this world lacks nothing, and it is filled with all kinds [of people], good and bad, rich and needy, sweet and bitter, bright and dark, righteous and wicked, upright and unjust. Some resist others, and there is no perfection in this world. But he will come who will separate and set apart the chaff and pull up the tares. Today the tares are mixed among the wheat, the good mingled with the bad; the upright are not separated from sinners, nor the righteous from the wicked, nor the wise from fools. But at that time the lord of the harvest will give command, and they will gather the wheat and root up the tares. They will separate the righteous to life; but the wicked will go away into darkness. The wise [virgins] will go in with the Bridegroom, but the foolish will be shut out. The money will be taken from the wicked servants, and the good servants will receive their talents. All who have prayed will find what they asked. Everyone who has sown will gather his labour. But, brothers, we trust that you will pursue peace, driving away tumult and quarrelling, envy and jealousy, spite and discord. For no one sees himself at once while he behaves badly, just as [no one] can see his own face. So it has now seemed good to us, as far as we are able, to recall to you the conduct of those of old: how prudent and perfect men excel, and how unhappy are the fools who spread tumult. You are sons of peace. Love peace, so that you may receive a reward from the Lord of peace, and become sharers in the blessedness the Savior bestowed when he proclaimed good things to many; for he said: "Blessed are the peacemakers, for they will be called sons of God."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

This letter was written in the month of February, in the six hundred and fifty-fifth year of the reign of Alexander son of Philip the Macedonian, and in the [thirty-fifth] year of King Shapur … and likewise to the one who hears, if he has followed good exhortations, loved peace, and not stirred up quarrelling. For the sons of dissension are called sons of Cain; but the sons of peace are brothers of Christ [and] sons of the Father who is in heaven, and they will inherit the kingdom.

Here ends the Demonstration of Exhortation.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The thoughts of unlearned and ignorant people are greatly troubled about the things that enter through the mouth, which cannot defile a person. For those who are troubled about these things speak thus: "God distinguished and showed to Moses his servant unclean and clean foods; he indicated to him that some are fit to be eaten and others defile; he also marked out to him animals, birds, and fish of the sea according to their kinds." About these, my beloved, as far as I am able, I will teach you in a few words that foods are of no profit to those who observe them, and likewise do no harm to those who use them. For the holy mouth testifies: "Not what enters into a man defiles him; but what goes out of a man, this defiles him." Our Savior said this to beat back the pretexts of the Pharisees and Sadducees, when they boasted of baptism, of cleanness and washing of hands, and of the choice of foods. So he rebuked them and said to them: "Blind Pharisees, why do you clean the outside of the cup and the dish, while inside it is full of iniquity and plunder? You are like tombs, which are whitewashed outside and look beautiful, but inside are full of dead men's bones and all uncleanness." And he opened and declared that their baptisms and purifications profited them nothing, and said: "In the heart are evil thoughts; and these evil thoughts in the heart defile a person," not foods. For food goes into the belly, from where it is sent out by purging into the drain, and a person is not defiled by it. If a person eats foods of any kind that delight or please the palate, smell, sight, or taste, only the palate is affected by their pleasant flavour; from there the stomach receives them and distributes their strength through all the arteries and members of the body. But when the foods have gone down, they are changed, and instead of a pleasant smell there is stench; instead of sweet taste and pleasing appearance they are turned into an ugly form, which is excreted outside in a flux. And if a person eats cheap bread, which has no fine appearance, no sweet flavour, no pleasant taste, it goes straight into the person and brings strength to all the passages and limbs, from where it is expelled outside … than those that are neither delicate nor … [in them] there is neither sin nor justification.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The glorious Apostle too rebuked those who glory in foods. For he says to those who are lifted up by such a thought: ["Foods do not commend us to God; neither if we eat] shall we abound, nor if we do not eat [shall we lack."] … The foods and victuals a person eats, if he uses God's creatures by a just rule and without gluttony, and receives his gift with faith, he has no sin or offence. But if, like the serpent, … ["For every] creature of God is good; nothing in it is to be rejected; and it is sanctified by the word of God and prayer." … What he said of his people, when he saw them [eating with the] nations … the children of Israel do not indiscriminately use every food that the nations prepare, nor drink every wine that the nations tread, because the heathen nations sacrifice at every winepress and on every threshing floor, invoking the names of their idols; therefore the children of Israel do not use their foods. But this is a weak conscience; and the Apostle rebukes those who hold such a thought, and says: "All foods are sanctified by the word of God and prayer." So when a person wishes to use God's creatures, before he is refreshed by them let him remember and praise, bless and sanctify the name of the Maker of these creatures; then let him pray, and they will be sanctified, and the power of the evil one will flee from them. The Apostle says again: "If one of the unbelievers invites you to a feast and you wish to go, eat whatever he sets before you, for conscience' sake."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

About these things, my beloved, as far as I can, I will show you that the Most Holy, our God, did indeed distinguish foods for the children of Israel, not because there was any righteousness in them; but because of their greed and lust he found this means of keeping them from the religion and crimes they had practised in the land of Egypt. For first, when he made man, God commanded this to Adam and his descendants, and to Noah and his offspring: "See, I have given you the beasts and the birds and all flesh. Pour the blood on the ground and eat, and let it be counted to you as green herbs. Only you shall not eat the blood, but you shall pour it out on the ground like water; for the blood is the life." God commanded these things to those early generations, but he did not distinguish foods for them. If there were any sin or transgression of the law in those foods, he would surely have first separated the unclean from the clean for Adam and Noah, as he had warned them, saying: "You shall not eat the blood, but kill all flesh …"; and he would have commanded Abraham and his sons not to make use of the unclean. But we know that all the upright and righteous who lived in the early ages, until Moses, who defined foods for Israel, all [I say] those generations used whatever foods the soul does not loathe, and did not sin in this. But to the children of Israel he gave these commands and distinguished foods because they were turning aside to the superstition of the Egyptians and forsaking the God of their fathers. For the Egyptians worshipped oxen and calves. This I will show you. When Joseph's brothers came to him and he ordered the steward of his house to prepare bread, when the time came to recline, it is written that they served him by himself, his brothers by themselves, and the Egyptians who ate with him by themselves, because the Egyptians cannot eat bread with the Hebrews, for that is an abomination to them. Before that, until they went into Egypt, the children of Israel ate any kind of meat; but the Egyptians did not eat the meat of sheep and oxen, since these were their gods. Moreover, when Jacob went down into Egypt, Joseph brought five men of his brothers, set them before Pharaoh, and instructed them: "When Pharaoh asks you and says, What is your work?, say to him: Your servants are shepherds of sheep; we are keepers of cattle, we and our fathers"; so that when you have spoken so to him he may hold you in honour (for they tended the very gods of the Egyptians); he will give you the best pasture, the land of Goshen, and will despise you, so that he will not take any of you and set you over his works; as it is written: "For the Egyptians despise all shepherds of sheep." Again it is written, when Moses said before Pharaoh, "Let us go and sacrifice to the Lord our God in the wilderness," that Pharaoh answered him: "Sacrifice to the Lord your God in the land of Egypt"; but Moses said: "We cannot do this thing, for if we slaughter the animals of the Egyptians before their eyes, they will stone us." It is also written: "On the gods of the Egyptians too the Lord executed judgment," when he consumed the flocks of sheep and herds of oxen with hail and plague. For the Egyptians possessed flocks of sheep and oxen for their usefulness, but did not eat them at all, because they worshipped them. But the food of the Egyptians, even today, is pork, with fish, which are very plentiful in their country, as the children of Israel said when they craved food: "We remember the fish we ate in Egypt for nothing, with the smell of onions, garlic, leeks, cucumbers, and melons." So the children of Israel behaved according to the custom of the Egyptians; they ate their food and also worshipped their gods.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Know that in the land of Egypt they worshipped idols and adored their gods. For Joshua the son of Nun, when the time of his death drew near, called the children of Israel and said to them: "Choose for yourselves today whom you wish to serve: whether the gods whom your fathers served beyond the River, Terah the father of Abraham and Nahor, or the gods you served in the land of Egypt? But I and the sons of my house will serve the Lord God." And he warned them further: "Choose for yourselves today whom you wish to serve"; and they answered him: "We will worship the Lord and serve him, for he is our God." And he said to them: "See that you may perhaps not be able to serve the Lord"; but they answered: "We will be able." And he said to them: "You yourselves are witnesses that you have chosen to serve the Lord"; and they answered: "We are witnesses." And so that it may be clear to you again that they worshipped calves and oxen in Egypt, notice that when Moses stayed on the mountain they turned away from the Lord and served idols; and they made for themselves no likeness to worship except a calf, which they had been accustomed to worship in the land of Egypt. And they rioted and held a feast before the calf they had made. Likewise Jeroboam the son of Nebat, when he led them astray, made them a calf to worship as they had worshipped it in Egypt. And the Most Holy, seeing that they were not yet cleansed of the leaven of the Egyptians and persisted in the same purpose of idolatry, ordered Moses to distinguish foods for them; and he declared polluted those they had eaten as clean in the land of Egypt; and he allowed them to eat those that they had not eaten in the land of Egypt, because they worshipped them. Moreover, because of their stubbornness he commanded that in the sacrifices to be offered before him the very things they had once worshipped must be brought, so that, even if they refused to eat them, they would still eat the meat of sheep and bulls because of their sacrifices. Consider too that, though he designated many animals as clean for them, he did not command any of them to be offered to him in sacrifices except only sheep and bulls. Be persuaded, then, my beloved, that Israel's [boast] about the distinction of foods is empty …

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So tell me, O scribe, wise debater of the people: if the Israelites are defiled when they touch or handle what the law declares unclean, why did Samson, the Nazirite, the strongest man of Israel, gather and eat honey from an unclean animal, from the carcass of a lion, which dripped into his hands? Yet he incurred no guilt or reproach for that act, nor is it written that he was defiled. Likewise, when he won the victory with a donkey's jawbone and piled the bodies of the Philistines in heaps, he was thirsty and prayed before his God, saying: "Lord, you gave this very great victory into the hand of your servant; and now see, I am dying of thirst." And he heard Samson's prayer and made water spring from the donkey's jawbone, and when he drank, his thirst was quenched. If there were any impurity or harm in the jawbone of the donkey, which was called unclean in the law, why did [God] bring water for his Nazirite to drink from that very jawbone? If uncleanness lay in it, he should rather have drawn water from a rock, as he brought water from the rock for the children of Israel in the wilderness, or from the earth, as he made it flow for Hagar's sake, and Ishmael drank. Moreover, if uncleanness is found in foods, surely among all birds none are more impure and foul than ravens, which brought bread and meat to Elijah, the holy prophet, when he sat by the brook Cherith. And where did the ravens bring Elijah's food from, if not from Jerusalem? The priests set aside a suitable portion for him and faithfully entrusted it to the ravens, who carried and brought it to Elijah at the command of the Most High, his God. And that was clean food for Elijah, though he received it from the mouths of ravens, birds the law declared unclean.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

You should know, my beloved, that, to refute their pretexts and keep them from worshipping calves and bulls, the gods of the Egyptians, [God] distinguished foods for them and ordered them to offer him sacrifices of the very things they had revered in the land of Egypt. God had no need at all of sacrifices and offerings, but by those sacrifices they were to be hindered from worshipping the gods of the nations when they came among them and mixed with them, as they had worshipped the gods of Egypt when they came to them and mixed with them. Therefore he bound and restrained them, [commanding] that they bring offerings and sacrifice victims before his altar. But after he had taught them abundantly, they turned away from him, worshipped and served the gods of the Gentiles, and corrupted their way, as Moses said to them: "I know that after my death you will act corruptly and turn aside from the way I commanded you, and many evils will befall you in the last days."

[7] Be persuaded, then, that God never needed sacrifices or offerings, savour or smoke, except to restrain them. Therefore, when they turned aside and began to sacrifice to idols the very sacrifices he had given them, he said to them through the prophet: "The multitude of your victims is no use to me, says the Lord." And he said: "That savour is an abomination to me; my soul hates your new moons and your feasts." And David says again: "I do not eat the flesh of bullocks, nor drink the blood of goats; but instead sacrifice praise to God and pay your vows to the Most High; and when you have done these things, call on me in the day of trouble; I will rescue you and you will praise me." Again it is written through the prophet: "I have hated and cast off your feasts, and I will not smell your sacrifices." Again it is written: "Even if you bring me sacrifices, I will not look at the multitude of your fatlings." He also said: "Did you offer me victims and offerings in the wilderness forty years, children of Israel? And when you eat and drink, do you not eat and drink for yourselves? says the Lord." Isaiah also says: "Whoever sacrifices a lamb is like one who kills a dog; and whoever sacrifices a bull, like one who slays a man; and whoever offers incense, like one who [offers] pig's blood; and whoever prays before me, like one who blesses an idol." And Samuel said to Saul, when he heard the sound of the sheep and bulls that had come from the Amalekites: "What is this sound I hear?" Saul said to him: "The people spared the best of the sheep, to sacrifice to the Lord your God." And Samuel said to him: "See, obedience is better than victims, and listening than the fat of fatlings." And again he says: "The sacrifices of the wicked do not please the Lord." It is also written: "The iniquity of the house of Eli will not be atoned for by victims and gifts for ever." And again: "The Lord does not delight in rams, nor in myriads of [the herd's] bullocks; [he has shown you, O] man, what profits, what the Lord requires of you: to do judgment, to seek faith, and to be ready to walk after your God." Also, when he rejected sacrifices and offerings in the days of Isaiah, he said: "I will show you what I require: cease from evil and learn to do good, seek judgment, do good to the oppressed, judge for the orphans, and judge for the widows; and when you have done these things, come, and let us talk together, says the Lord. And if your sins are like scarlet, they will be made white as snow; and if they are red like crimson, they will be like wool." Malachi also says: "Do not bring to my altar in vain; for I have no pleasure in you, says the Lord." Daniel too said to Nebuchadnezzar: "Redeem your sins by almsgiving and your iniquities by mercy to the poor", not by sacrifices and gifts. For he rejected Israel and repudiated its sacrifices, as Jeremiah said: "Call them rejected silver, for the Lord [has rejected them]." … "[those destined] for the sword to the sword, and those for famine to famine, and those for captivity to captivity." It is also written: "He will not again look on them." Isaiah said again: … "[I have forsaken my house], I have left my inheritance; I have given …" … it is written: "I gave the daughter of my people a bill of divorce." And again: "The Lord has blotted out from Zion the feast and the sabbath." Moreover through Ezekiel the prophet he clearly shows … perhaps they might be restrained from their sins. … "[I gave them my statutes and] showed them judgments, which if a man does he will live by them"; but afterwards: "I gave them statutes that were not good, and judgments by which they will not live; and I defiled them in their gifts"; since the most holy mouth [of God] testifies that the commandments and judgments given to you are void and not good. What is this shameless face? Why do you babble in disputing? See, because of your sins he gave you foods. Of which commandments and judgments, then, did Ezekiel say, "Whoever does them will live by them"? And of which did he say, "I gave them statutes that were not good, and judgments by which they will not live"? The life-giving commandments and judgments are those written above; the just and right judgments he set before them are the ten holy commandments, which he wrote with his hand and handed to Moses to teach them. But when they had made themselves a calf and turned away from God, then he gave them statutes and judgments that were not good: sacrifice and the purification of leprosy, of discharge, of menstruation, and of childbirth; and that no one should go near a dead body, a grave, bones, or the slain; that for every offence and every kind of human uncleanness [a person] should offer a sacrifice; and of each it is said: "He will be unclean until evening," even though he has washed with water. Without doubt, according to what is written, Israel has not even one day on which it is clean from sins; but they spend all their days in sins and uncleanness; and they cannot be justified by the law, as the Apostle says: "No one is justified by the law; but whoever does what is written in it will live by it." But it is known that a person cannot do these things, nor is able to keep them. The Lord also spoke, seeing that they were heavy, and called us, saying to us: "Come to me, you who labour and are burdened, and I will refresh you; and take my yoke upon you, for my yoke is light and pleasant." We confess the mercy that has taken from us the harsh yoke and the heavy yoke, and has given us his own, which is gentle and pleasant.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you these brief reminders, my beloved, because the people of the Jews lift themselves up, are proud, and boast in calling foods polluted and choosing among them. For they boast in three things: circumcision, the keeping of the sabbath, and the distinction of foods, but also in other things. Of those three I have written you a little, as far as I have understood, and taught you. About the rest, as God grants me, I will write and teach you from time to time.

Here ends the Demonstration on the Distinction of Foods.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

On the Nations Who Have Taken the Place of the People.

1. The nations of all tongues were called to the inheritance of the Most High before Israel, as God said to Abraham: "I have made you the father of a multitude of nations." Moses too proclaimed, saying: "They will call peoples to the mountain, and there they will offer sacrifices of righteousness." And in the song of witness he says to the people: "I will provoke you with a people that is no people, and with a foolish nation I will anger you." Jacob our father also bore witness about the nations when he blessed Judah and said to him: "The sceptre will not depart from Judah, nor the lawgiver from between his feet, until he comes to whom the kingdom belongs; and in him the nations will hope." Isaiah too says: "The mountain of the house of the Lord will be established on the top of the mountains, higher than the hills, and all the nations will look to it; and many peoples will come from far off and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths, for out of Zion will go forth the law, and the word of the Lord from Jerusalem; and he will judge between the nations and rebuke all distant peoples; and as soon as he has judged and rebuked them, then they will accept correction, be at rest, and humble themselves from their stubbornness; and they will beat their swords into ploughshares and their spears into pruning hooks; nation will not lift up sword against nation, nor will they learn war any more." For before, those nations that did not know God fought with swords, spears, and lances against plunderers and oppressors. But when Christ the Savior came, he broke the bow of war and spoke peace to the nations; he beat their swords into ploughshares for them, and they turned their spears into pruning hooks, to eat from the labour of their hands and no longer [live] by robbery. It is also written: "I will give the peoples a chosen lip, so that all may call on the name of the Lord." For formerly the peoples did not have chosen lips, nor did they call on the name of the Lord; for with their lips they praised idols they had made with their own hands, and called on the names of their gods, not on the name of the Lord. Again Zechariah the prophet says: "Many and strong nations will join themselves to the Lord." Finally Jeremiah the prophet speaks openly and clearly about the nations when he says: "The nations will forsake their carved images and will cry out and shout and say: The lying idols that our fathers handed down to us as an inheritance are nothing."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Jeremiah, addressing his people, said to them: "Stand on the roads and ask about the everlasting paths, and see which is the good way, and walk in it." But they in their stubbornness answered him, saying: "We will not walk." Again he said to them: "I set watchmen over you, that you might hear the sound of the trumpet." And again they said to him: "We will not hear." And they did this plainly and openly in the days of Jeremiah, to whom, as he preached the word of the Lord to them, they answered: "The word you have spoken to us in the name of the Lord we will not hear from you; but we will do our own will and every word that has gone out of our mouth, to offer incense to foreign gods." So, seeing that they did not obey, he turned to the nations and said to them: "Hear, O nations, and know, O congregation that is among them; let the earth hear with its fullness"; and when he saw them rise up stubbornly against him and answer the word insolently, then he forsook them, as he prophesied, saying: "I have left my house, I have abandoned my inheritance; I have given the beloved of my soul into the hand of her enemies, and in her place a painted bird has become my inheritance." And this is the church of the nations, gathered from all tongues.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And so that you may know that he truly forsook them, Isaiah again says of them: "You have rejected your people, the house of Jacob"; and he called their name Sodomites and the people of Gomorrah, and made the nations enter in their place, and called them the house of Jacob. For Isaiah, calling the peoples by the name of the house of Jacob and addressing them, says: "House of Jacob, come, let us walk in the light of the Lord; for the people of the house of Jacob has been cast off," and they have become "rulers of Sodom and people of Gomorrah." "Their father was an Amorite and their mother a Hittite." They were changed and became a foreign vine; "their grapes are sour grapes, and their clusters bitterness"; rebellious sons; rejected silver; the vine of Sodom and the stock of Gomorrah; a vineyard that made wild grapes instead of grapes; a vine whose branches the fire has eaten, which is of no use, profits nothing, and is not needed for any work. For he called two by the name Jacob: one that walks in the light of the Lord; the other that is cast off; and these are no longer called Jacob, but rulers of Sodom; but the name Jacob has been given to the people of the nations. The prophet also foretold of the nations that they would bring offerings in place of the People; for he said: "My name is great among the nations, and in every place pure offerings will be offered in my name." But of Israel the prophet said: "I have taken no pleasure in your offerings." And again: "Your sacrifices have not pleased me." Hosea too said of Israel: "They seek the Lord in falsehood." And Isaiah says that its heart is far from God; for he says: "This people honours me with its lips, but its heart is far from me." Hosea again says: "Ephraim has surrounded me with falsehood, and the house of Israel and Judah with deceit, until the people of God came down." And who is that people, if not the righteous and faithful people? For if he had said of Israel, "He surrounded me with falsehood and deceit," and of Ephraim, "See, a wicked kingdom from Ephraim has stood in Israel," and if the name of Judah had not been mentioned in this sentence, they would answer that Judah is that holy and faithful one who came down and clung to the Lord. But the prophet proclaimed clearly and expressly: "Ephraim and Israel have surrounded me with falsehood"; because Jeroboam the son of Nebat [led] them openly …, and [Judah] worshipped idols deceitfully and secretly, when he revealed their idolatry to Ezekiel. Hosea cried out against them again, calling them a fornicating and adulterous woman. For of the synagogue of the house of Israel he says: "Let her put away her fornication from her face"; and of the synagogue of the house of Judah he said: "Let her put away her adultery from between her breasts." And know that the prophet spoke of both congregations, calling them the fornicating and the adulterous woman. For after these words he says: "Unless she puts away her fornication from her face and her adultery from between her breasts, I will strip her naked and leave her as on the day of her birth, and as on the day of her coming up from the land of Egypt." So there are two churches, one of Israel, the other of Judah; Israel's is the fornicating, Judah's the adulterous; and the people of the nations is the holy and faithful people that came down and clung to the Lord. And why is it said to have come down? Only because they came down from their pride. Ezekiel again called them Oholah and Oholibah, and called the two congregations two branches of the vine that the fire consumed. David again speaks of the nations and says: "The Lord will count the peoples in the book"; but of the children of Israel he prophesied, saying: "Let them be blotted out of your book of life, and not be written with the righteous."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Know, my beloved, that the children of Israel were once written in the book of the Most Holy, as Moses said before his God: "Either forgive this people this offence, or blot me out of your book that you have written." And [the Lord] said: "Whoever has sinned against me, I will blot him out of my book." So when they had sinned, David said against them: "Let them be blotted out of your book of life, and not be written with the righteous." But of the nations he said, "The Lord will count the peoples in the book," because they had not yet been entered in the book or in Scripture. See, my beloved, that the calling of the nations was signified before the calling of the people. For they sinned again and again in the wilderness. For [God] said to Moses: "Let me alone; I will destroy this people and make you into a great nation, more famous than this." But since the time of the nations had not yet come, and their Savior was to be another, Moses did not wish to become savior and teacher of the people of the nations, greater and more excellent than the people of Israel. For it befitted the Son of God to make illustrious by his name this greatest and most excellent praise, as Isaiah said: "It is too small a thing that you should be my servant, to bring back the shoot of Jacob and raise up the rod of Israel; but I have given you as a light to the nations, to make known my salvation to the ends of the earth." Again Isaiah proclaims about the nations: "Hear me, nations, and listen to me, peoples; for the law will go out from before me, and my judgment is for the nations." David also says: "At the hearing of the ear the sons of strangers will obey me"; and these sons of strangers were cut off and limped from their paths. For the nations obeyed, and limped away from the paths of the worship of images and idols.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But perhaps they will say that he called us sons of strangers, while they were called not sons of strangers but sons and heirs, according to the word of Isaiah: "I nourished and exalted sons, but they dealt faithlessly with me." And the prophet said: "Out of Egypt I called him my son." The Most Holy also said to Moses: "Say to Pharaoh: Let my son go, that he may sacrifice to me." And again he said: "Israel is my firstborn son." Yet it is the nations who have heard God, and have limped and been held back from the paths of their sins. And moreover Isaiah said: "You will call nations that do not know you; and peoples that do not know you will come to you and be converted." Again Isaiah says: "Hear, peoples, what I have done, and know my might, you who are far off." And of the church and congregation of the nations David said: "Remember your church, which you acquired from the beginning." David says again: "Praise the Lord, all nations, and let the peoples praise his name." And again: "The kingdom is the Lord's, and he rules over the nations." The prophet also said: "In the last days I will pour out my spirit on all flesh, and they will prophesy; and no longer will a man teach his countryman or his brother, saying, Know our Lord; for all will know me, from the least of them to the eldest." But of the children of Israel he said: "I will send a famine on the land, not a hunger for bread nor a thirst for water, but for hearing the word of the Lord. And they will come from the west to the east, from the south to the north, to seek the word of the Lord; but they will not find it, because he has torn it from them." Moses had written against them beforehand: "When many evils come upon you at the end of days, you will say: Because God is not in me, these evils have found me"; and in this way in the days of Ezekiel they said: "The Lord has forsaken the land, and the Lord no longer sees us." Isaiah too says of them: "Your iniquities have separated between you and your God, and your sins have withheld good things from you." And again he said: "You will cry in my ears with a loud voice, and I will not hear you." But of the people of the nations David said: "All nations, clap your hands; glorify God with the voice of praise." And again: "Hear this, all nations; give ear, all who dwell in the world."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But already before, whoever of the nations pleased God were more justified than Israel. Jethro, a Gentile priest, was blessed, he and his seed; his dwelling was strengthened, and he set his nest in the rock. Joshua also gave his right hand to the Gibeonites, of the defiled nations, and they came in and took refuge in the inheritance of the Lord and became hewers of wood and drawers of water for the congregation and the altar of the Lord. And because Saul wished to kill them, the heavens were held back from rain until the sons of Saul were killed. And then the Lord looked on the land and blessed his inheritance. Rahab the harlot, who received the spies, she and her father's house had an inheritance in Israel. Obed-edom of Gath of the Philistines, when the ark of the Lord entered his house and was honoured with him, was blessed, he and his house. … of his persecution, and his name and offspring were glorified. Likewise Ebed-melech the Ethiopian, a eunuch, brought out [Jeremiah, whom] his countrymen had seized. … "The stranger in your midst will become higher; but you [will become] lower." … [they] seized the prophet and let him down into the lower pit; Ebed-melech drew him out of the pit. Likewise Ruth the Moabite, from … ruled the empire of the kings, from whom the Savior of the nations was born. Uriah the Hittite too, of a defiled people, was great among David's mighty men; and because [David killed] him [by the sword] of the sons of Ammon, and coveted and seized his wife, he incurred this sentence: that the sword would not depart from his house for ever. … [The prophet] says: "I have given you as a covenant to the people and a light to the nations." How then did he become a covenant to the people? In no other way than that Israel was restrained from the worship of idols, and he became a firm covenant for them. Therefore Moses said: "I will provoke you with a people that is no people, and with a foolish nation I will anger you." They are provoked by us, and because of us they do not worship idols, lest they be mocked by us, who have cast off idols and call a lie what our fathers left us. They are angry, and their heart is broken, that we have come in and become heirs in their place. Their covenant indeed was this, that they should not worship foreign gods, though they did not accept it. He provoked them through us; but for us he has become light and life, as he himself proclaimed and said in teaching: "I am the light of the world." And again: "Believe while you have the light, before darkness overtakes you." And further: "Walk in the light, that you may be called children of light." [Scripture] also says of him: "The light shone in the darkness." See the covenant that was made with the people, and the light that has shone on all the nations, and has stopped and closed them off from crooked paths, as it is written: "At his coming the ridges will become a plain, and the rough places level; and the glory of the Lord will be revealed, and all flesh will see the life of God."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you this short reflection on the nations because the Jews boast and say: "We are the people of God and the children of Abraham." But let us hear John speaking to them, when they proudly declared that they were children of Abraham; for then John said to them: "Do not boast, saying: We have Abraham as our father; for God is able from these stones to raise up children to Abraham." And the Savior said to them: "You are children of Cain, not children of Abraham." And the Apostle says: "The branches that sinned were broken off; and we were grafted in their place and became sharers in the richness of the olive." So let us not boast nor sin, lest we too be broken off, who have now been grafted into the olive. This is the answer against the Jews who boast, saying: "We are children of Abraham, and we are the people of God."

Here ends the Demonstration on the People and the [Nations].

English translation by John Gwynn (1898); the original is not shown

(This is) a reply against the Jews, who blaspheme the people gathered from among the Gentiles; for they say thus, “Ye worship and serve a man who was begotten, a son of man who was crucified, and ye call a son of men, God. And though God has no son, ye say concerning this crucified Jesus, that He is the Son of God.” And they bring forward as an argument, that God said:—“I am God and there is none else beside Me.” And again he said:—“Thou shalt not worship another God.” Therefore, (say they), ye are opposing God in that ye call a man, God.

English translation by John Gwynn (1898); the original is not shown

Concerning these things, my beloved, so far as I, in my insignificance, can comprehend, I will instruct thee about them, that while we grant to them that He is man, and (while) we at the same time honour Him and call Him God and Lord, yet it is not in any novel fashion, that we have so called Him, nor that we have applied to Him a novel name, which they themselves did not employ. Yet it is a sure thing with us, that Jesus our Lord is God, the Son of God, and the King, the King’s Son, Light of light, Creator and Counsellor, and Guide, and the Way, and Redeemer, and Shepherd, Gatherer, and the Door, and the Pearl, and the Lamp; and by many (such) names is He surnamed. But we shall leave aside all (the rest) of them, and prove concerning Him, that He Who came from God is the Son of God, and (is) God.

English translation by John Gwynn (1898); the original is not shown

For the venerated name of Godhead has been applied also to righteous men, and they have been held worthy to be called by it. And the men with whom God was well pleased, them He called, My sons, and My friends. When He chose Moses His friend and His beloved and made him chief and teacher and priest unto his people he called him God. For He said to him:—I have made thee a God unto Pharaoh. And He gave him His priest for a prophet, And Aaron thy brother shall speak for thee unto Pharaoh, and thou shalt be unto him as a God, and he shall be unto thee an interpreter. Thus not alone to the evil Pharaoh did He make Moses God, but also unto Aaron, the holy priest, He made Moses God.

English translation by John Gwynn (1898); the original is not shown

Again, hear concerning the title Son of God, by which we have called Him. They say that “though God has no son, ye make that crucified Jesus, the firstborn son of God.” Yet He called Israel “My first-born,” when He sent to Pharaoh through Moses and said to him, Israel is My first-born; I have said unto thee, let My Son go to serve Me, and if thou art not willing to let (him) go, lo! I will slay thy son, thy firstborn. And also through the Prophet He testified concerning this, and reproved them and said to the people, Out of Egypt have I called My son. As I called them, so they went and worshipped Baal and offered incense to the graven images. And Isaiah said concerning them, Children have I reared and brought up, and they have rebelled against Me. And again it is written, Ye are the children of the Lord your God. And about Solomon He said, He shall be to Me a son, and I will be to him a Father. So also we call the Christ, the Son of God, for through Him we have gained the knowledge of God; even as He called Israel My firstborn son, and as He said concerning Solomon, He shall be to Me a son. And we call Him God, even as He surnamed Moses by His own Name. And also David said concerning them:—Ye are Gods and children of the Highest, all of you. And when they amended not themselves, therefore He said concerning them:—As men shall ye die, and as one of the princes shall ye fall.

English translation by John Gwynn (1898); the original is not shown

For the name of Divinity is given for the highest honour in the world, and with whomsoever God is well pleased, He applies it to him. But however, the names of God are many and are venerable, as He delivered His names to Moses, saying to him:—I am the God of your fathers, the God of Abraham and the God of Isaac and the God of Jacob. This is My Name for ever, and this is My memorial unto generations. And He called His name Ahiyah ashar Ahiyah, El Shaddai and Adonai Sabaoth. By these names is God called. The great and honourable name of Godhead He withheld not from His righteous ones; even as, though He is the great King, without grudging He applied the great and honourable name of Kingship to men who are His creatures.

English translation by John Gwynn (1898); the original is not shown

For by the mouth of His prophet God called the heathen King Nebuchadnezzar, King of Kings. For Jeremiah said:—Every people and kingdom that shall not put his neck into the yoke of Nebuchadnezzar, King of Kings, My servant, with famine and with sword and with pestilence will I visit that people. Though He is the great King, He grudges not the name of Kingship to men. And (so), though He is the great God, yet He grudged not the name of Godhead to the sons of flesh. And though all fatherhood is His, He has called men also fathers. For He said to the congregation:—Instead of thy fathers, shall be thy children. And though authority is His, He has given men authority one over another. And while worship is His unto honour, He has yet allowed it in the world, that one man should honour another. For even though a man should do worship before the wicked and the heathen and them that refuse grace, yet is he not censured by God. And concerning worship He commanded His people, Thou shalt not worship the sun or the moon or all the hosts of heaven; and also ye shall not desire to worship any creature that is upon the earth. Behold the grace and the love of our good Maker, that He did not grudge to men the name of Godhead and the name of worship, and the name of Kingship, and the name of authority; because He is the Father of the created things that are over the face of the world, and He has honoured and exalted and glorified men above all creatures. For with His holy hands He fashioned them; and of His Spirit He breathed into them, and a dwelling-place did He become unto them from of old. In them doth He abide and amongst them doth He walk. For He said through the prophet, I will dwell in them, and walk in them. Furthermore also the Prophet Jeremiah said:—Ye are the temple of the Lord, if ye make fair your ways and your deeds. And of old David said:—Thou, Lord, hast been a dwelling-place unto us for generations; before the mountains were conceived and before the earth travailed, and before the world was framed; from age to age Thou art God.

English translation by John Gwynn (1898); the original is not shown

How dost thou understand this? For one prophet says:—Lord, Thou hast been our dwelling-place. And another said:—I will dwell in them and walk in them. First, He became to us a dwelling-place, and afterwards He dwelt and walked in us. For the wise both things are true and simple. For David says:—Thou, Lord, hast been our dwelling-place for generations, before the mountains were conceived and before the earth travailed, and before the world was framed. And thou knowest, my beloved, that all created things that are above and that are beneath were created first, and after them all, man. For when God determined to create the world with all its goodly things, first He conceived and fashioned man in His mind; and after that Adam was conceived in His thought, then He conceived the created things; as he said:—Before the mountains were conceived and the earth travailed; because man is older and more ancient in conception than the creatures, but in birth the creatures are older and more ancient than Adam. Adam was conceived and dwelt in the thought of God; and while in conception he (man) was held in His (God’s) mind, He (God) by the word of His mouth created all the creatures. And when He had finished and adorned the world, when nothing was lacking in it, then He brought forth Adam from His thoughts, and fashioned man by His hands; and Adam saw the world completed. And He (God) gave him authority over all that He had made, just as a man who has a son and desires to make for him a marriage feast, betroths to him a wife and builds for him a house, and prepares and adorns all that is needed for his son; then he makes the marriage feast and gives his son authority over his house. So after the conception of Adam, He brought him forth and gave him authority over all his creation. Concerning this the Prophet said:—Thou, Lord, hast been our habitation for generations, before the mountains were conceived, and before the earth travailed and before the world was framed. From age unto age Thou art the Lord. That no one should suppose that there is another God, either before or afterwards, he said:—From age and unto age, just as Isaiah said:—I am the first and I am the last. And after that God brought forth Adam from within His thought, He fashioned him, and breathed into him of His Spirit, and gave him the knowledge of discernment, that he might discern good from evil, and might know that God made him. And inasmuch as man knew his Maker, God was formed and conceived within his thought, and he became a temple for God his Maker, as it is written, Ye are the temple of God. And (so) He Himself said:—I will dwell in them and walk in them. But as for the sons of Adam, who do not recognise their Maker, He is not formed within them, and does not dwell in them, and is not conceived in their thought; but they are accounted before Him as the beasts, and as the rest of the creatures.

English translation by John Gwynn (1898); the original is not shown

Now by these things the stubborn will be convinced, that it is nothing strange that we call Christ the Son of God. For behold, He (God) conceived all men and brought them forth from His thoughts. And they will be forced to own that the name of Godhead also belongs to Him (Christ), for He (God) associated the righteous also in the name of God. And as to this, that we worship Jesus through Whom we have known God, let them be ashamed, inasmuch as they fall down and worship and honour even the heathen of the unclean Gentiles, if they possess authority; and (for this) there is no blame. And this honour of worship God has given to the sons of Adam, that by it they might honour one another—especially those who excel and are worthy of honour amongst them. For if they worship, and honour with the name of worship, the heathen—those who in their heathen wickedness deny even the name of God—and yet do not worship them as their maker, as though they worshipped them alone, and so do not sin; how much more does it become us to worship and honour Jesus, Who converted our stubborn minds from all worship of vain error, and taught us to worship and serve and minister to the one God, our Father and our Maker. And (taught us) to know that the kings of the world call themselves Gods by the name of the great God, and are infidels and force men to infidelity, and men fall down and worship before them and serve and honour them, like carven images and idols, yet the law never censured these, and there is no sin. As Daniel also used to do worship to Nebuchadnezzar, King of Babylon, the infidel and compeller to infidelity, and was not censured. Joseph also gave worship to Pharaoh, and it is not written that it was a sin for him. But as for us, we are certain that Jesus is God, the Son of God, and through Him we know His Father, and (have) all of us (turned away) from all other worship. Therefore it is impossible for us to repay Him Who bore these things for us. But by worship let us pay Him honour in return for His affliction that was on our behalf.

English translation by John Gwynn (1898); the original is not shown

Furthermore, we must prove that this Jesus was beforehand promised from ancient times in the Prophets, and was called the Son of God. David said:—Thou art My Son; today have I begotten Thee. Again he said:—In the glories of holiness, from the womb, from of old, have I begotten thee, a child. And Isaiah said:—Unto us a child is born, unto us a Son is given, and His government was upon His shoulder, and His Name shall be called Wonderful, and Counsellor, and mighty God of the ages, and Prince of peace. And to the increase of His government and to His peace there is no end. Therefore tell me, O wise doctor of Israel, who is He that was born and whose name was called Child and Son and Wonderful and Counsellor, the mighty God of the ages, and Prince of peace, to the increase of whose government and to whose peace (he said), there is no end? For if we call Christ the Son of God, David taught us (this); and that we call Him God, this we learned from Isaiah. And His government was laid upon His shoulder; for He bare His cross, and went out from Jerusalem. And that He was born as a child, Isaiah again said:—Lo, the virgin shall conceive and bear; and His name shall be called Immanuel, which is, our God with us.

English translation by John Gwynn (1898); the original is not shown

And if thou shouldest say that Christ has not yet come, I will grant this also to thy contentiousness. For it is written that when He shall come, the Gentiles shall expect Him. Lo! I, one of the Gentiles, have heard that Christ is to come. And when as yet He had not come, I beforehand have believed on Him; and through Him I worship the God of Israel. When He comes, will He then blame me because before His coming I beforehand believed on Him? But, thou fool, the prophets suffer thee not to say that Christ has not yet come; for Daniel confutes thee, saying:—After sixty-two weeks shall Messiah come and shall be slain. And in His coming shall the Holy City be laid waste, and her end shall be with a flood. And until the accomplishment of the things that are determined, shall she continue in desolation. Thou expectest and hopest that, at the coming of Christ, Israel shall be gathered together from all regions, and Jerusalem shall be built up and inhabited. But Daniel testifies that, when Christ comes and is slain, Jerusalem shall be destroyed, and shall continue in desolation until the accomplishment of the things which are determined, forever. And concerning the suffering of Christ, David said:—They pierced my hands and my feet, and all my bones cried out. They gazed and looked upon me, and divided my garments amongst them, and upon my vesture did they cast the lot. And Isaiah said:—Lo! My servant shall be known and shall be revealed and shall be lifted up, so that many shall be astonished at Him. As for this man, His visage shall be marred more than that of man, and His aspect more than that of the sons of men. And he said:—He will purify many nations, and kings shall be amazed at Him. And he said in that passage:—He came up as a little child before Him, and as a root from the dry ground. And in the end of the passage he said:—He shall be slain for our sins; He shall be humiliated for our iniquity; the chastisement of our peace is upon Him, and by His bruises shall we be healed. By what wounds were men healed? David was not slain; for he died in a good old age, and was buried in Bethlehem. And if they should say that it is spoken of Saul, for Saul was killed in the mountains of Gilboa in the battle with the Philistines, and if they should say that they pierced his hands and his feet, when they fastened up his body on the wall of Bethshan; yet it does not fitly apply to Saul. When the limbs of Saul were pierced, his bones were not conscious of suffering, because he was dead. It was after Saul died, that they hanged his body and those of his sons on the wall of Bethshan. But when David said, They pierced my hands and my feet, and all my bones cried out, he said in the next verse:—O God, abide for my help, and deliver my soul from the sword. Now Christ was delivered from the sword, and ascended from out of Sheol, and revived and rose the third day, and so God abode for His help. But Saul called upon the Lord and He did not answer him; and he asked through the Prophets, but no answer was given to him. And he disguised himself and inquired by soothsayers, and learned from thence. He was worsted before the Philistines, and he slew himself with his own sword, when he saw that the battle had overcome him. Moreover in this passage David said:—I will declare Thy name unto my brethren, and in the midst of the congregation will I glorify Thee. How can these things apply to Saul? And again David said:—Thou didst not give Thy holy one to see corruption. But all these things fitly apply to Christ. When He came to them, they did not receive Him; but wickedly judged Him by false witness. And He was hung upon the tree by His hands, and they pierced His hands and His feet with the nails which they fastened in him; and all His bones cried out. And on that day a great prodigy happened. namely, that the light became dark in the middle of the day, as Zechariah prophesied, saying:—The day shall be known unto the Lord. It shall not be daytime, and it shall not be night; and at the evening time there shall be light. Now what is the day that was distinguished by the prodigy, that it was neither daytime nor night, and that at the evening time there was light? Evidently the day on which they crucified Him, for in the midst of that day there came darkness, and at the evening time there was light. And again he said:—That day there shall be cold and frost.—As thou knowest, on that day on which they crucified Him, it was cold, and they had made them a fire to warm themselves when Simon came and stood with them. And again he said:—The spear shall arise against the shepherd, and against the man, My friend;and it shall smite the shepherd, and the sheep of his flock shall be scattered; and I will turn back My hand upon the pastor. And furthermore David said concerning His Passion:—For My meat they gave gall, and for My thirst did they give Me vinegar to drink.—Again he said in that passage:—They have persecuted Him Whom Thou hast smitten; and have added to the affliction of Him that was slain. For they added many (afflictions) to Him, much that was not written concerning Him, cursings and revilings, such as the Scripture could not reveal, for their revilings were hateful. But, however, the Lord was pleased to humiliate Him and afflict Him. And He was slain for our iniquity, and was humiliated for our sins, and was made sin in His own person.

English translation by John Gwynn (1898); the original is not shown

We worship those mercies, and bow the knee before the Majesty of His Father, Who converted our worship to Him. We call Him God, just as Moses (was called God); and Firstborn, and Son, just as Israel (was called); and Jesus (Joshua), just as Joshua the son of Nun was so called; and Priest like Aaron, and King, like David; and great Prophet, like all the Prophets; and Shepherd, like the shepherds who tended and guided Israel. And so did He call children as He said:—Strange children shall hearken unto Me. And He has made us brothers unto Himself, He said:—I will declare Thy name unto My brethren. And we have become friends unto Him, as He said to His disciples:—I have called you friends, even as His Father called Abraham My friend. And He said unto us:—I am the good Shepherd, the Door, the Way, the Vine, the Sower, the Bridegroom, the Pearl, the Lamp, the Light, the King, God, Saviour, and Redeemer. And by many names is He surnamed.

English translation by John Gwynn (1898); the original is not shown

This brief argument have I written unto thee, my beloved, that thou mayest make defence against the Jews, concerning this that they say, that God has no son, and concerning this that we call Him God, the Son of God, King, and Firstborn of all creatures.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Eighteenth Demonstration: Against the Jews, on Virginity and Holiness.

1. I also wish, my beloved, to teach you about a matter that greatly concerns me: the holy covenant, that is, the virginity and chastity in which we stand. For the nation of the Jews is offended by this, because of their wantonness and the lust of their bodies, and they trouble and deceive the minds of simple and unlearned people, who are enticed and caught by their turbulent arguments. For they say: "When God created Adam, he blessed him in this way, saying: Increase and multiply, beget children, and fill the earth. In the same way he spoke to Noah: Multiply on the earth and beget offspring in it. He likewise blessed Abraham, saying: Look up at the heaven and count the stars, if you can count them. And he said to him: So shall your seed be. And finally to Israel he says in the blessings: There will be no barren man or barren woman among you. And again: There will be no sterile or barren woman in your land. Isaac was given to Abraham as a blessing; Isaac prayed for Rebecca that she might bear; and [God] blessed Jacob, that his seed might multiply; Hannah asked for Samuel with groaning, and the offspring of the barren [woman] was multiplied in generations. In short, all the righteous received the begetting of children with blessing. But you act against God's commandment, taking up the curse and increasing barrenness, and forbidding the begetting of children, the blessing of the righteous. You do not take wives, and women are not given to husbands. You shrink from begetting, which is a blessing given by God." Against these words I will teach you, my beloved, as far as I am able.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For God, blessing Adam, said: "Beget sons and multiply on the earth." He blessed them so that the world would be filled by them; and indeed offspring arose from his sons; but when they had multiplied, they acted corruptly and wickedly, so that by their crimes they grieved and offended the spirit of their Creator. Therefore he said, "I repent that I made them," and in poured-out wrath and harsh judgment he destroyed them with the waters of the flood. Tell me then, O teacher of Israel, what good was the blessing of Adam? For they corrupted their way, and, acting perversely, became guilty before the waters, and the blessing was quenched by the sins of the wicked. But Noah, though he was not increased by a large number [of sons], built an altar and appeased the mercy of the Holy One; for Noah in his smallness was reckoned better than that whole perverse generation; and from him the second world arose. Noah likewise received the blessing to be multiplied in offspring, so that the world would be filled and the sons of Adam multiplied. But when they had grown and become strong, enlarged in offspring and born of seed, they forgot God and worshipped images, and before God they were reckoned as nothing, like a drop from a bucket or like dust on the scales. Only the seed of the righteous lived and was preserved before God. For what good was the blessing to the ten generations before the flood? Or what good was it to the Sodomites, who were destroyed alive by fire and brimstone, the blessing being quenched by the crimes of the sinners? What profit or advantage did the blessing bring to the six hundred thousand who came out of Egypt and perished in the dry wilderness and provoked the Holy One? And what use or benefit did the unclean nations whom Joshua destroyed have in the blessing of begetting children? Or what good to Israel was the blessing by which its seed was to be multiplied like the stars, when war and the sword consumed them?

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Besides, one person who does God's will is found far more excellent and intimate before his Majesty than those myriads and thousands of sinners. Noah became more excellent and illustrious before God than the ten perverse generations that went before him. Abraham too was reckoned more before God than the ten generations before him; and he likewise surpassed those that followed him. Isaac and Jacob, the sons of the promise, were better and more excellent before God than all the Amorites among whom they lived. Joseph was reckoned more with God than the whole wicked people of Pharaoh. And Moses, the great prophet in Israel, became better and more excellent before God than the six hundred thousand he brought out of Egypt, who troubled God with their rebellion and therefore could not enter the land of promise.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But I will show you that in that former people virginity and holiness pleased God and excelled more than the begetting of many children, which profited nothing. Moses, the prophet, the great leader of all Israel, from the time his Lord spoke with him loved continence and served the Most Holy; he renounced the world and the begetting [of children] and lived by himself, so as to please his Lord. Otherwise, show me what you contend, O wise teacher of the people: that from the time God spoke with him Moses devoted himself to married life. But if you bring us false arguments, I will not assent to your seditious opinion, you who try to defile the Holy One with your wantonness. For if Moses had devoted himself to married life, he could not have served the majesty of his Lord, just as Israel could not receive the holy words and living sayings that the Most Holy spoke to Moses on the mountain until he had sanctified the people for three days; only then did God speak to them. For he said to Moses: "Go down to the people and sanctify them for three days." And Moses told them this plainly: "Do not go near a woman." And when they had been sanctified for these three days, then on the third day the Holy One revealed himself in burning brightness and great glory, with a mighty voice, rousing thunders, a resounding trumpet, glowing torches, and flashing lightnings. The mountains trembled and the hills were shaken. The sun and moon were drawn from their course. Moses went up Mount Sinai, entered the cloud, and received the law. And when Moses saw the glorious splendour, he was troubled and trembled, and terror seized him when he saw the dwelling of the Most High resting on the mountain, and the great power of the Throne of God, served by myriads and thousands, veiling their faces before its glorious brightness, hastening, flying with their swift wings; acclaiming, sanctifying, and extolling his majesty; watchful, ready, swift in course; comely, beautiful, shining, and lovely; hastening to sanctify him and fulfil his command; going up and down through the air like the swiftest lightnings.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So Moses spoke, and God answered him in words. But Israel on that day remained in trembling, confusion, and fear, and they fell on their faces and could not endure. So they said to Moses: "Let not the Lord speak to us, [lest we die] …" [O you who] contend against these things and take offence! If the people of Israel, to whom God spoke for one hour only and no more, could not endure to hear God's voice until it had been sanctified for three days, though it neither went up the mountain nor entered the thick cloud, how could Moses, the prophet, the bright eye of the whole people, who stood continually in God's presence and spoke with him mouth to mouth, have remained in married life? If Israel, which was sanctified for only three days, had God speaking with it, how much more excellent and dear to God are those who, keeping holiness continually, watchful and ready, stand before God! Will not God love them especially, and his Spirit dwell in them, as he himself says: "I will dwell in them and walk among them"? And Isaiah: "On whom will I look, and with whom will I dwell, except with the man who is quiet and humble and trembles at my word?"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now I will show you that virginity is very excellent and lovely before God. For the Most Holy prescribed for the priests, the sons of Aaron, who ministered in his presence, that none of them should marry a widow, or a divorced woman, or one defiled by harlotry, but should take only a virgin of his own people, who had not been defiled by another man. See then that a widow is defiled in comparison with a virgin. But if marriage were better than virginity and chastity, what need would [God] have had to warn Israel and sanctify them for these three days before he spoke with them? By what necessity was the priest obliged to marry a virgin and not to go near a widow or a divorced woman? Why too did Moses restrain himself and keep himself pure from his wife for forty years, who could have begotten many other sons besides Gershom and Eliezer? This is how I consider the matter. Would that Zimri had not been born, because of his fornication, through which twenty-four thousand fell in one hour! Would that Achan too had not been formed in his mother's womb, who made a devoted thing in the camp of Israel! Would that Eli also had lived in chastity, and that Hophni and Phinehas had not been born to him, who brought the priesthood into contempt by acting most foully! What need had Samuel of children, who did not keep the law nor walk in its ways? And there are very many of this kind, for whom it would have been better if they had not begotten or had not been born.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Moses loved holiness and was loved by the Most Holy, who showed him his glory. Joshua the son of Nun loved virginity and lived in the Tabernacle, where they ministered to the Most Holy. Elijah too was eminent in virginity, living in the wilderness, in the mountains and in caves; and the Most Holy took him up into the dwelling of the holy ones, where those who delight in filth have no power. Elisha likewise remained a solitary and chaste, and God worked wonderful powers through his hands. Jeremiah too said: "I have not desired the day of man." And his Lord commanded him, saying: "You shall not take a wife, and you shall have no sons or daughters." But to this the Jew will oppose an answer: "This is the reason God commanded Jeremiah: You shall not take a wife and you shall have no sons or daughters in this place. For thus says the Lord concerning the sons and daughters who are born in this place: They will die of famine by the death of the sick; therefore he said to him: You shall not take a wife." O fools! To whom did such a thought ever occur? [God], who gave Jeremiah great favour in the eyes of the king of Babylon, if he had begotten sons, would surely have freed them from sword and famine. His Lord also showed mercy to Ezekiel when he took from him the delight of his eyes by sudden death, removing and casting from him a deadly yoke. Otherwise, show me, O teacher, that Joshua the son of Nun took a wife and begot sons. Likewise of Elijah and of Elisha his disciple, show me what house of their own they possessed in this world? For they lived in the wilderness, in the mountains and in caves, distressed and afflicted; and none of them had a wife with him; but their disciples served them. See how, when Gehazi, Elisha's disciple, turned his thought to this world and desired possessions, a wife, and children, Elisha said to him: "Is it a time to acquire for yourself possessions and vineyards and olive groves? Because you have done this, Naaman's leprosy will cling to Gehazi and all his offspring for ever." If you convince me from the Scriptures about each of these, I will agree with you. But whatever you invent and bring forth from your own mind, I will not hear from you at all, you who seek to defile the Most Holy with your false arguments.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But far be it from us to find fault in any way with marriage, which God established in the world. For it is written: "God saw all that he had made, and it was very good." Nevertheless some things are found better than others. For God created heaven and earth, both very good; yet heaven is better than earth. He also created darkness and light; but light is much better and more excellent than darkness. He created night and day; but day far excels and surpasses night. He also created the sun and the moon; but the sun is found much better and more excellent than the moon. He also created the stars of heaven; but star greatly surpasses and outshines star in brightness. He created Adam and Eve; but Adam is much better and more excellent than Eve. Finally he created marriage, for temporal begetting, and it is very good; but virginity is more excellent.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

For the earth, while it was still virgin, was not defiled; but after rain fell on it, it brought forth thorns. Adam in his virginity was beloved and pleasing; but after he brought forth Eve, he offended and transgressed the commandment. Likewise the sons of Seth were beautiful in their virginity; but when they mixed with the daughters of Cain, they were destroyed by the waters of the flood. Samson was comely in his Nazirite vow and his virginity; but by his harlotry he corrupted his consecration. David too was pleasing in his youth; but by his desire for Bathsheba he violated the law and made void three of the ten commandments: "You shall not covet; you shall not kill; you shall not commit adultery." Amnon also was handsome in his virginity, but because of his shameful deed Absalom [killed] him. And Solomon was fair and comely in his virginity; but the love of women turned his heart from his God in his old age.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

We have heard from the law: "A man will leave his father and his mother and cleave to his wife, and they will be one flesh." And this is truly a great and lofty prophecy. For who leaves father and mother when he takes a wife? This is the meaning: as long as a man has not taken a wife, he loves and worships God, his Father, and the Holy Spirit, his mother; and he has no other love. But when a man takes a wife, he leaves father and mother, namely those I have indicated above; his mind is beguiled by this world; his mind, heart, and thought are drawn [away] from God into the world, which he loves and cherishes as a man loves the wife of his youth; and the love of [her] is different from the love of father and mother.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

He says further: "The two will be one flesh." For it is true that, as a man becomes one flesh and one mind with a woman, and his mind and thought are drawn away from father and mother, so in turn a man who has not yet taken a wife and remains alone has one spirit and one mind with his Father.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you this, my beloved, about virginity and holiness, because I heard a Jewish man insulting one of our brothers, the children of our church, and saying to him: "You are unclean, you who do not take wives; but we are holy and excellent, because we beget [children] and increase our offspring in the world." Therefore I have written you this argument. About virginity and chastity I already wrote to you earlier, and proved in the demonstration on the monks how comely and desirable virginity is, even if one keeps it out of necessity, according to the word of the Lord: "Not all can receive this, but those to whom it is given." And again the Apostle says: "Because of the necessity of the world it is good for a man to be so." And the greatest reward awaits this lot, because we keep it freely, not by force or by the necessity of any commandment, nor bound to it by any law. We find its form and likeness in Scripture, and we see in those who have overcome that the image of the angels of heaven is found, which they have acquired by grace even on earth. But this possession, once lost, is not recovered, and a man cannot redeem it at any price; neither will one who possesses [goods] get it back if he loses it, nor will one who has nothing obtain it by running. Love, my beloved, that gift, unique in the whole world. And with all these things I have written you, answer the Jews, who, because of their wantonness, cannot attain the virtue of virginity and chastity.

Here ends the Demonstration on Virginity and Holiness.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Against the Jews, Who Say That They Will Be Gathered Again.

1. Moses heard the voice of the Holy One sending him to bring his people out of Egypt, out of Pharaoh's house, out of the slavery of the Egyptians, and saying to him: "Say to Pharaoh: Israel is my firstborn son. I said to you: Let my son go, that he may serve me." And when he had brought them out of Egypt by signs and wonders, by a strong hand and an uplifted arm and great visions, and brought them into the wilderness and led them there forty years, he brought them into the land of promise, which, after they crossed the Jordan, he gave them as an inheritance, destroying its inhabitants before them; and they lived in it four hundred and forty years before Solomon built the temple, and again four hundred years before the king of Babylon took them, and [God] overthrew them because of their countless sins and scattered them among all the nations, because they had not listened to his prophets whom he had sent them. And when they had stayed in Babylon seventy years, he remembered the covenant of their fathers toward them and announced to them through his prophets that after seventy years they would return from Babylon. So when the seventy years were completed, as Jeremiah had foretold, Daniel prayed and made supplication that he would turn the captivity and have mercy on them. So the Lord stirred up the spirit of Cyrus, and he sent a proclamation through his whole kingdom and announced to them, saying: "Who is left of all the people of the Lord, and his God is with him? Let him depart and go to Jerusalem, which is in Judaea." But they, because they had joined themselves to the nations and had built and planted in the place of their captivity and acquired possessions, did not all wish to go up; some went up and others remained. For God, knowing their stubbornness, did not force them to come out of Babylon; but Cyrus king of Persia issued [the decree] to them without any compulsion. For they, when [Moses wished to] bring them out, would have refused to come out from there had not Pharaoh's slavery weighed on them, as they said to Moses, complaining against him in the wilderness: "Is not this the word we spoke to you in Egypt: Let us alone, that we may serve the Egyptians; for it was much better for us in Egypt?" From this you will know that, though oppressed by slavery, they did not wish to leave Egypt, had not the Egyptians pressed them to drive them out of their land when they saw their firstborn dead. For they said: "We shall all die." It is also written: "The Egyptians urged the people, to drive them out of their land." Likewise, if oppressors had gathered them, they would all have come out of Babylon.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written this to you because today they cherish a vain hope, saying that Israel will yet be gathered, according to the word of the prophet: "I will not leave any of them among the nations"; "so if our whole nation was gathered, why are we scattered among all the peoples today?" Therefore, my beloved, I will show you as well as I can that Israel will never be gathered at all, for ever. They hold out this confidence, that all the prophets gave Israel that hope. But listen, preacher of Israel! No law is imposed on God, and he has no one above him to rebuke him in any of his works. For he said: "If I speak concerning a nation and a kingdom, to build and to plant, and afterwards it does evil in my sight, I too will show my word to be false and turn from it the good that I promised it, and I will destroy it in its iniquity and its crimes. And again, if I speak against a nation and against a kingdom, to uproot and overthrow and destroy and lay waste, and it does good in my sight, then I too will turn from it the evil I promised it." Isaiah also says: "Woe to you who plunder! Do not you plunder, and let not the liar lie against you. For if you choose to plunder, you will be plundered; and where you choose to lie, they will lie against you." And in these things it is wrong to find fault with God's will.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Rather, I will write and show you that God was never well disposed toward them, nor was Moses or any of the prophets. For Moses said to them: "You have been rebellious before the Lord from the day I knew you." And again: "A nation without counsel and without understanding." And again: "They provoked me with their images and angered me with their idols; and I will provoke them with what is no people, and with a foolish nation I will anger them." Moreover Moses said to them: "I know that after my death you will act wickedly and turn aside from the way I commanded you; and many evils will befall you at the end of days; even now, while I am alive with you, you have been contentious against the Lord." Hosea too said: "I have hewn the prophets; I have killed them by the word of my mouth. And you, children of Israel, have not turned from your iniquity since the days of your fathers." He said to them again: "Your goodness is like a morning cloud and like the dew that passes away early." And further: "Woe to them, for they have gone away from me; I will bring evil upon them." Again he says: "They went to Baal-peor and consecrated themselves to shame." And moreover he said: "Their glory has flown away from them like a bird. Even if they bring up children, I will destroy them from among men, and I will kill the desire of their womb." Jeremiah too says: "Call them rejected silver, for the Lord has cast them off." And Hosea again: "I will drive them out of my house, and I will no longer have mercy on them." Since then he says, "I will no longer have mercy on them," what is left for them to say? And again he said: "The Lord has rejected them, because they did not listen to him." And again: "They will be wanderers among the nations." And further he said against them: "According to the richness of their land they multiplied altars and built pillars." Moreover: "Ephraim will be put to shame, and Israel will blush at its counsel." And further: "Ephraim has surrounded me with falsehood, and Judah and the house of Israel with deceit." And again: "I have destroyed you, Israel. Who will help you?" Finally he adds: "I gave you a king in my anger and took him away in my wrath." Now Micah says: "You will not lift up your necks nor walk upright." And further: "Arise and go, for this is not my rest." And again: "Those who see visions will be put to shame, and the diviners will blush, and all of them will cover their lips, because God does not answer them."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Why did he say of the soothsayers and of those who see dreams, "They will blush and cover their lips"? This is certainly an incurable plague. For it is written in the law: "The leper who is in Israel shall cover his lips; he shall have torn clothes and a bare body; his dwelling shall be outside the camp, and he shall cry that he is unclean all the time he has the leprosy." Therefore the prophet who utters falsehood with his lips will receive the plague of leprosy and will keep his lips covered continually; he will live in shame, like Uzziah king of Judah, who, when he wished to usurp the priesthood, leprosy came out from the presence of God's Majesty and struck him on his forehead. So he lived in a house, hidden and ashamed, all his days. And there was an earthquake among all the people, as Zechariah said: "You will flee as you fled in the earthquake that happened in the days of Uzziah king of Judah."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

See that they never accepted discipline. For it is said: "I struck you with scorching wind and with hail; the caterpillar ate the multitude of your gardens, and you did not return to me, says the Lord." And again: "I overthrew you as God overthrew Sodom and Gomorrah." He also teaches that no hope remains for them: "The virgin Israel has fallen and will not rise again." Then he says: "She is left on the ground, and there is none to raise her." And he adds: "In all the villages there will be wailing, and in all the streets they will say: Woe, woe!" And he rejects and drives them from his face, saying: "I have hated and cast off your feasts, and I will not smell your solemn assemblies." Again he says: "I will take no pleasure in your gifts, and I will not look at the beauty of your fatlings." And again he said to them: "Did you offer me victims and sacrifices forty years in the wilderness, children of Israel?" Of their rejection Jeremiah said: "I have left my house, I have abandoned my inheritance." And further: "I gave the daughter of my people a bill of divorce." And because they exalted themselves [saying], "We are the people of God," the prophet cried out and said to them: "See, you are like the sons of the Ethiopians to me, children of Israel. See, I brought up the children of Israel from the land of Egypt, and the Philistines from Cappadocia, and Aram from Kir. And the eyes of the Lord of lords are on the sinful kingdom, to destroy it from the face of the earth." Learn how he reckons them as Philistines and calls the synagogue of Israel heathen. "I planted you with shoots of every true seed; but you turned away and rebelled against me like a foreign vine." Moses too said: "Your vine is from the vine of Sodom and from the stock of Gomorrah; your grapes are bitter grapes, and your clusters wormwood." And David also says: "You brought a vine out of Egypt; you looked on it and planted its root." And likewise: "You destroyed the nations and planted it." But when they had sinned he said: "The boar from the forest has devoured it, and the beasts of the field have grazed on it." Ezekiel too speaks of the vine: "The fire has consumed both its branches, and its middle is laid waste." And he adds: "Even when the vine was whole, it was of no use for work; now that the fire has devoured it and it is laid waste, how will it be of use for work?" Isaiah also prophesied of the whole vineyard, saying: "My beloved had a vineyard on a very fertile hill; he dug it, put a hedge around it, and planted shoots in it; but when the vineyard produced wild grapes, he broke down its hedge, overthrew the tower, left it unploughed, and forbade his clouds to rain upon it." Now he speaks of the false prophets: "Woe to you who build Zion with blood and Jerusalem with iniquity." Again of them he says: "From the prophets of Jerusalem defilement has gone out into all the land." And of the calling of the nations Isaiah said: "In the last days the mountain of the house of the Lord will be established on the top of the mountains, higher than the hills, and the nations will gather to it, and many peoples will go and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob; and he will teach us his ways, and we will walk in his paths, for from Zion has gone out the law, and the word of the Lord from Jerusalem." But when the law went out from Zion, where did it go? He answers: "He will judge between the nations and rebuke many peoples far off." But of them Isaiah said: "Depart from them, call them polluted, for the Lord has cast them off." The prophet says again: "They have abhorred their good deeds like a rag the moth has eaten." And moreover: "They will be angry from their paths, and they will tremble and fear before the Lord our God." It is also said: "I will burn your troops in smoke, and the sword will devour your young lions." And again: "Woe to the city of blood, all full of lies! Destruction will not cease in it." Micah also said: "Judah has lied, and abomination has been done in Israel and in Jerusalem, for Judah has profaned the holiness of the Lord." And again he says: "You have turned aside from the way; you have made many stumble in the law, and you have made void the covenant of Levi. And I have made you contemptible and low among all the peoples, because you have not kept my ways." But of the nations he said: "I will give them a chosen lip." Against them also Malachi says: "You have wearied the Lord with your words." And again: "You, sons of Jacob, have not turned from your iniquity, and from the days of your fathers you have not kept my statutes."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now learn, my beloved, that God set Israel free only twice: first from Egypt, second from Babylon; from Egypt through Moses, from Babylon through Ezra, while Haggai and Zechariah prophesied. For Haggai said: "Build that house, and it will be acceptable to me, and I will be glorified in it, says the Lord." And again: "Work, for I am with you, and my Spirit stands in your midst. Do not fear, for thus says the Lord Almighty: Once more I will shake heaven and earth and sea and dry land, and I will shake all the nations, and they will bring the most precious things of all the nations, and I will fill this house with glory, and the latter glory of this house will be greater than the former." All these things were spoken in the days of Zerubbabel and in the time of Haggai and Zechariah, who urged the building of the house. Zechariah too says: "I have returned to Jerusalem in mercies, and I will set my house in its midst." Then: "The cities will overflow with good things, and the Lord will build Zion and will again choose Jerusalem." And again: "I am jealous for Zion and Jerusalem with great jealousy, and I am very angry with the nations that are in tumult." He said further: "Jerusalem will be inhabited as open country because of the multitude of men and cattle in it. And I will be to her a wall of bronze, and I will be the glory in her midst, says the Lord." And moreover: "Ho! ho! flee from the land of the north, says the Lord; for I have scattered you to the four winds of heaven. O Zion, escape, you who dwell with the daughter of Babylon." Then he says: "The Lord will possess Judah as his portion in the land of his holiness, and will again choose Jerusalem." And again: "The hands of Zerubbabel have laid the foundations of this house, and his hands will finish it." Zechariah prophesied all these things, and they were fulfilled and completed when Israel was gathered [returning] from Babylon; and it is not to happen, as they say, that Israel will be gathered again.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Pay attention, my beloved: I will explain to you that Israel was saved twice, the first time from Egypt, the second from Babylon. For Isaiah says: "The Lord will extend his hand a second time to possess the remnant of his people that is left, from the land of Assyria, and from Egypt, and from the distant islands." If they are to be gathered and set free again, why does Isaiah say: "The Lord will extend his hand a second time to possess the remnant of his people that is left"? If salvation still awaited them, Isaiah should have said: "The Lord will extend his hand a third time to possess the remnant of his people"; he would not have said "a second time".

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Pay attention again, and I will instruct you about the prayer that Daniel offered before his God, when he prayed and made supplication for the children of his people, that they might return and come back from Babylon. For Daniel, the man of desires, to whom mysteries were revealed, who made known the last things, since he was a prophet, built on the words of the prophets. For when the people were carried off to Babylon, false prophets had arisen among them, who prophesied in falsehood and fraud, saying: "Thus says the Lord: After two years I will break the yoke of Nebuchadnezzar, king of Babylon, from the neck of all the nations." But when Jeremiah heard the prophecy of the lying prophets, he wrote a letter and sent it to Babylon: "Do not listen to the lying prophets who are among you, who give you hope and say, After two years you will return from Babylon; for thus says the Lord: Build houses and live in them, plant gardens and eat their fruit; take wives for your sons and give your daughters to husbands; for until seventy years are completed in Babylon, you will not return from this place." So Daniel, clothed with the Spirit, knew that Jeremiah's prophecy was true; therefore, when the seventy years were completed, he prayed, made entreaty, and supplicated before his God in the first year of Darius son of Ahasuerus, of the seed of the Medes, who ruled over the kingdom of the Chaldeans. "In the first year of his reign I, Daniel, understood in the book the number of the years, and I saw that the word of the Lord had come which he spoke to Jeremiah the prophet: that the desolation of Jerusalem would be completed in seventy years. I lifted my face before the Lord God to make supplication in prayer and entreaty, with fasting, sackcloth, and ashes; and I prayed before the Lord my God and confessed and said in supplication: O Lord, great and terrible God, who keep covenant and kindness with those who love you and keep your commandments; we have sinned, we have done iniquity, we have acted wickedly, we have rebelled and turned aside from your commandments and your judgments; and we have not listened to your servants the prophets, who spoke in your name to our kings and princes, to our fathers and to all the people of the land. To you, O Lord, belongs righteousness, but to us confusion of face, as at this day, to the men of Judah, and to the inhabitants of Jerusalem, and to all Israel, those who are near and those who are far off, in all the lands to which you have driven them, because of the iniquity with which they sinned against you, O Lord. To us belongs confusion of face, to our kings, our princes, and our fathers, because we have sinned against you; but to the Lord God belong mercy and forgiveness of sins, for we rebelled against him and did not listen to the voice of the Lord our God, to walk in his law which he set before us by his servants the prophets. And all Israel transgressed your law and turned aside and did not listen to your voice; and you brought upon them the curses and plagues written in the law of Moses the servant of God. Because we sinned before him, he confirmed his words which he spoke against us and against our judges who judged us, to bring upon us a great evil, such as has never been done under heaven as was done in Jerusalem, as it is written in the law of Moses. All this evil you have brought upon us, and we did not entreat the Lord our God, to turn from our iniquities and confess your faithfulness. And God raised up the evil and brought it upon us, for the Lord our God is righteous in all his works that he has done; and we did not listen to his voice. And now, O Lord our God, who brought your people out of the land of Egypt with a strong hand and an uplifted arm, and made yourself a name as at this day: we have sinned, we have done iniquity. O Lord, according to all your righteousness which you have exercised toward us, let your anger and your fury turn away from your city Jerusalem and your holy mountain. For because of our sins and the iniquity of our fathers your people has been scattered into all regions; Jerusalem has become a reproach to all the nations. Now therefore hear the prayer of your servant and our supplications, and make your face shine on your sanctuary that is desolate. For your name's sake, O Lord, incline, my God, your ear and hear; open your eyes and see our desolation and our ruins and the city over which your name is called. For we do not trust in our righteousness to pray before you, but in your great mercies. O Lord, hear; O Lord, be strong; O Lord, attend and act, and do not delay, for your name's sake, my God, because your name is called over your city and over your people."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Then, when he had finished the prayer, Daniel says: "While I was still praying and confessing my sins and the sins of my people Israel, and pouring out my supplications before my God for the holy mountain of my God; while I was still speaking in prayer, see, the man Gabriel, whom I had seen before, came flying swiftly from heaven and came near me at the time of the evening sacrifice. And when he had come, he spoke with me and said: Daniel, I have now come out to teach you, that you may understand. At the beginning of your prayer a word went out; and I have come to tell you, because you are a man greatly desired. Understand then the word and consider the vision: Seventy weeks will remain upon your people and upon your holy city, to finish transgressions and bring sins to an end, to forgive iniquity and bring in everlasting righteousness, and to fulfil vision and prophets, and up to Christ, the Holy of Holies. Know then and understand. From the going out of the word until the rebuilding of Jerusalem and the coming of Christ the King, seven weeks and sixty-two weeks; and Jerusalem will be built again, its streets and squares, until the end of the time. And after sixty-two weeks Christ will be killed, and there will be nothing for him; and the city of holiness will be destroyed with the king who is to come, and its end in desolation, and until the end of the war the decree of desolations. And one week and half a week will make the covenant heavy for many, and he will abolish the offering and sacrifices, and upon the extremity the abomination of desolation."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Consider, my beloved, and understand the prayer Daniel offered and the vision that was opened to him. When the seventy years of the desolation of Jerusalem were completed, he prayed and confessed in the first year of Darius; and when he had confessed his sins and the sins of his people Israel, Gabriel, the receiver of prayers, came to him and said to him: "At the beginning of your prayer a word went out." The word that went out at the beginning of his prayer signified that the captivity would return from Babylon. But Daniel was also thinking about what would happen to the people after its return. Therefore Gabriel said to him: "Because you are greatly desired, I will tell you what will happen to the people at the end of days. Understand then the word and consider the vision. Seventy weeks will remain upon your people and upon your holy city, to finish transgressions and bring sins to an end, to forgive iniquity and bring in everlasting righteousness, and to fulfil vision and prophets, and up to Christ, the Holy of Holies. Know then and understand: from the going out of the word until the rebuilding of Jerusalem and the coming of Christ the King, seven weeks and sixty-two weeks; and Jerusalem will be built again, its streets and squares, until the end of the time. And after sixty-two weeks Christ will be killed, and there will be nothing for him; and the city of holiness will be destroyed with the king who is to come, and its end in desolation, and until the end of the war the decree of desolations. And one week and half a week will make the covenant heavy for many, and he will abolish the offering and sacrifices, and upon the extremity the abomination …"

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So he said to him: "Seventy weeks will remain upon your people and upon your holy city." Seventy weeks make four hundred and ninety years, from the time Daniel prayed until Jerusalem was made desolate by its last destruction, never to be restored. He also said: "After seven weeks, Jerusalem will be built again." For after the captivity was brought back through Ezra, they began to build the temple; from the days of Cyrus and Darius they laid the foundations of the temple, and in the days of Darius and Artaxerxes and the other kings of Persia they were hindered by enemies who did not let them build and finish it. I will reveal to you the meaning of the word. For thus it is written in Zechariah the prophet: "I saw a lampstand, and seven lamps on it, and seven spouts to the lamps," that is, forty-nine, which are seven weeks. And he adds in the same prophecy: "This is the word of the Lord concerning Zerubbabel: Not by an army nor by strength, but by spirit." And above he had said: "The hands of Zerubbabel have laid the foundations of this house, and his hands will finish it." So all the days, from the time the foundations of the temple were laid until the building of the temple was completed, are forty-nine years. There you have seven weeks out of the seventy; and this is the vision of the lampstand having seven lamps and forty-nine spouts; and see, the word of the Lord that came concerning Zerubbabel. So they are forty-nine years; and after those seven weeks of building the temple in the days of Zerubbabel, Jerusalem will be inhabited sixty-two weeks, or four hundred and thirty-four years. But why did he say above, "Seventy weeks will remain upon your people and upon your holy city," when below seven and sixty-two are given, whose sum is sixty-nine? But below he said: "After a week and half a week he will abolish the offering and sacrifices." See the one week of the seventy, the one in which the offering ceased. Reckon these as those seventy years during which they stayed in Babylon, while the land rested in its captivity all the days of its desolation; and from this be persuaded that Christ came and was killed after those weeks, so that vision and prophets might be fulfilled. Jacob our father foretold this too, blessing Judah: "The sceptre will not depart from Judah, nor the lawgiver from between his feet, until he comes to whom the kingdom belongs." So be persuaded, my beloved, and understand that the weeks have come to an end, visions and prophets have ceased, and the kingdom has been torn from Judah. For see, Jerusalem is desolate, its people is scattered among all the nations, and the children of Israel sit without sacrifice and without altar; and until the decree is fulfilled, Jerusalem lies ravaged in desolation. The vineyard has been plundered and has produced thorns; the fire has consumed both branches of the vine; the hedge of the vineyard is broken down, the tower levelled, and the winepress overturned. Rejected silver … a bill of divorce [has been sent] to Jerusalem.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you this brief instruction, my beloved, so that you can offer a defence when you must answer, and strengthen the minds of those who listen, so that they do not follow their seditious arguments. But they will not accept persuasion, for Scripture convicts them of neither hearing nor approving that God has mercy on all. For he said against them: "This people honours me with its lips, but its heart is far from me." And they said to Jeremiah: "The word you have spoken to us in the name of the Lord we will not hear from you."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

About these visions of Daniel, my beloved, I have written to you as far as I have understood. But know that after Gabriel had revealed to Daniel what would come to the people, then, in the third year of Cyrus, a word was revealed to Daniel, and he calls the word true; and with great effort he understood the vision. He says further: "I mourned for three weeks of days. I ate no desirable bread, and meat and wine did not enter my mouth." Notice that Daniel saw that vision in the third year of Cyrus, on the twenty-fourth day of the first month, which is Nisan, in the second year after Cyrus had sent a proclamation through his kingdom that the captivity should return to Jerusalem; but in the first year of Darius son of Ahasuerus he prayed before God, when the seventy years were finished, so that the words of Jeremiah might be fulfilled. And as the matter shows, the reign of Darius the Mede was one year; for when he had killed Belshazzar and reigned in his place, he did not govern his kingdom long, but Cyrus the Persian took it. Why did Darius take the kingdom first? Surely, as it seems to us, to fulfil the vision Daniel interpreted to Belshazzar, saying to him: "This is the interpretation of the word and the reading of the writing: Mene, Tekel, Peres. Mene: God has numbered your kingdom and handed it over. Tekel: you have been weighed in the balance and found wanting. Peres: your kingdom is divided and given to the Mede and the Persian." Therefore Darius obtained the kingdom first, so that the vision might be fulfilled; but after him Cyrus the Persian received it, at the completion of the seventy years, when Daniel prayed, so that the captivity might be brought back by him. For so Isaiah had prophesied of him: "He will build my city and set my captives free." And Cyrus himself says: "God has given us the kingdom of the earth and commanded me to build him a house in Jerusalem, which is in Judaea." See then that Daniel, after he prayed, kept the fast so that Jerusalem might be inhabited for seventy weeks; but afterwards it was laid waste and will remain in desolation for ever, until the decree …

Here ends the Demonstration against the Jews.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Great and praiseworthy is that gift, if it is found in a prudent man, that he gives to the needy from the labour of his hands, not from plunder of others, as God said through the prophet: "This is my rest: give rest to the weary"; and this is the path of one who obeys. Again the prophet says: "This is the acceptable fast that God loves: if you break your bread to the hungry and bring strangers into your house; when you see the naked, cover him, and do not despise the son of your own flesh. And whoever does these things will be like a rejoicing garden and like a spring of water whose waters do not fail; and his righteousness will go before him, and he will be gathered in the glory of the Lord."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Moses too, the great prophet of Israel, warns and commands about the poor, the needy, guests, sojourners, strangers, orphans, and widows: "When you reap your harvest, you shall not finish your fields; nor, if you forget a sheaf, shall you go back to take it; but it shall be for the poor, the sojourners, the orphans, and the widows. Remember that you too were so in Egypt." And he adds: "When you gather your vineyard, you shall not glean the clusters behind you; nor when you beat your olives shall you search behind you; but it shall be for the sojourners and the needy who are among you. And when you have done this, the Lord your God will bless you in whatever you put your hands to; and you will eat the oldest of the old, and you will throw out the old for the new." And again he says to them: "See, I will bring you into a good and rich land, flowing with milk and honey, a land whose stones are iron and from whose mountains you will dig copper; a land on which the eyes of the Lord are from the beginning of the year to its end; a land where you will eat bread without any scarcity." And though that land was good and rich, the needy will not cease from its midst. Again he warned them and said: "Six years you shall sow your land and gather its fruits. But in the seventh year you shall plough it and leave it, so that the poor among you may eat of it; and what is left the beasts of the field shall eat." He also said this to them: "In the seventh year you shall not prune its branches, and what grows of itself you shall not gather; but it shall be the poor's." And because he knew their stubbornness, he said to them: "If you say, What shall we eat in the seventh year, if we do not sow nor gather our crops? I will send you blessings in the sixth year, and it will bear fruit for three years, namely the sixth, the seventh, and the eighth; and you will eat of the crops of the sixth [year] until the ninth year."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And he warned them more precisely: "The wages of a hired man shall not remain with you overnight. But give him his wages the same day, lest he cry against you to God, and there be sin upon you." For if the wages of the hired man remain with you overnight, and that same night your soul is taken from you, the poor man will be cheated of his wages that are with you, for which he gave himself to you; or if he dies, you will not find here anyone to claim his wages, to whom you might repay them.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

David too took care of the poor and needy, the orphans and widows, and set overseers over all Israel to feed and support the poor. And singing psalms and praising before his God, he declared blessed those who feed the poor. For he says: "Blessed is he who considers the needy; the Lord will deliver him in the day of calamity. The Lord will keep him and give him life, make him blessed on the earth, and not hand him over to his enemies; and in sickness he will sustain him on his bed of pain." And again in another psalm [he says: "He has scattered, he has given to the poor; his righ]teousness endures for ever." It is also written: "He who gives to the poor lends to God." He also said: "Give alms and lay up treasure; for it will be better for you than all treasures." And again it is written: "Give to God from what he has given you." And notice how he who justifies deigns to receive from the needy, so that his own need may be filled by the needy while they live. He himself could not be poor at all; but he acted so that through him the reward of the poor, which had been cheated from them, might be paid by the rich to the needy, who, when he has received it, will give thanks to the Lord of both.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

And the Lord Jesus, giving a showing of the judgment of the last day, separated and set [people] on his right and on his left, showed kindness to the righteous, and called them the blessed of his Father, who will possess his kingdom, because they supported the poor. For he says to those on his right: "Come, blessed of my Father; possess the kingdom prepared for you from the beginning. For I was hungry, and you gave me to eat; I was thirsty, and you gave me drink; I was naked, and you clothed me; I was a stranger, and you took me in; I was sick, and you visited me; I was in prison, and you came to me." Then those righteous, not understanding the meaning of the Lord's word, answered and said to him: "When did we see you, Lord, in this need and do so with you?" And he said to them: "Whatever you did to one of these little brothers of mine, you did to me." And turning to those on the left, he said to them: "Depart from me, cursed ones, into that fire which is prepared for the evil one and his angels; for you did not do such things to me." Then those on the left too answered him, saying: "When, Lord, did we see you in one of those and did not serve you?" He said to them: "What you did not do to those poor, you did not do to me." And the righteous who served Christ in the needy entered eternal life; but the wicked went into fire and darkness, because they did not feed Christ in the poor.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Again, in another illustration he spoke of the rich man who had put his hope in his possessions and had gathered many crops from his land, and said to his soul: "See, many goods are laid up for you for many years. My soul, rest, eat, and enjoy yourself." But God said to him: "Fool, see, this night they will require your soul of you; and what you have prepared, whose will it be?" And after this he said: "So is he who lays up treasures for himself and is not rich in God."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

He also showed us another example in that rich man who delighted in his goods, and whose end was in Sheol. But a poor man lay at his gate, longing and desiring to fill his belly with what fell from that rich man's table. And he says: "No one gave to him." And in the same place he says: "The dogs came and licked his sores." Now the rich man who delighted in good things is that people which ate, grew fat, kicked, and forgot the Lord, and cursed God, as it is written: "The children of Israel spoke unseemly words against God and Moses." And Moses called them rich, saying against them: "[When the Lord your God brings you into the land of the] Canaanites and you inherit it, you will enter houses you did not build, and cisterns dug that you did not dig, and vineyards and olive trees you did not plant." For they were made rich by the many good things he gave them. … For [the poor man] longed and desired to receive fruits, which he might bring back to him who had sent him; and no one gave to him. And when he says, "The dogs came and licked his sores": the dogs that came are the nations, who lick the wounds of our Savior, when they take his Body and set it before their eyes. These are dogs greedy to bark. But see that those dogs that licked the poor man's sores were not greedy; for if they had been, [they would have gone to] the rich man's table, not to the licking [of sores]. … David says: "They will bark like dogs and go around the city."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

At the end of the story he said: "It happened that the rich man died; he was buried and cast into torment. And the poor man also died, and the angels carried him into Abraham's bosom. And the rich man, lifting up his eyes from the midst of Sheol and torment, saw Abraham, and Lazarus in his bosom, and cried with a loud voice, saying: Father Abraham, have mercy on me, and send Lazarus to come and help me and cool my tongue from the burning by which I am greatly tormented. Abraham says to him: Son, remember that you received your good things in your life, and Lazarus his evil things. Today you ask him, but he will not help you, because there is a great abyss between us and you, and those of you cannot come to us, nor those of us to you. And he said: Then I ask you, father, to send to my father's house; for I have five brothers. Let him go and bear witness to them, that they may not sin, lest they too come to this torment. And Abraham said to him: They have Moses and the prophets; let them hear them. But he said: No, father Abraham; but let someone from the dead go to them, and they will repent. Abraham said to him: If they do not hear Moses and the prophets, neither will they believe if someone from the dead goes to them." As I said above, the rich man is the people; but the poor man is our Savior, as it is written: "The Lord willed to humble him and hand him over to torments"; and the Apostle said: "Though rich, for your sake he became poor, so that by his poverty you might become rich." And again: "He humbled himself and became obedient to death, even the death of the cross."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

So he said: "The rich man died." Truly the prophet said against them: "The Lord God will kill you, and he will call his servants by another name." His servants are the people of the nations. And he called them by another name; namely, he called them Christians, that is, disciples of the Messiah, and not rulers of Sodom and people of Gomorrah, as [he had called] those; for so the preaching of the twelve apostles testifies to us: "There, namely at Antioch, the disciples were first called Christians."

[11] "And the poor man also died, and the angels carried him into Abraham's bosom." For so Mary said: "They have taken our Lord, and I do not know where they have carried him." And the angels themselves answered Mary: "He has risen and gone to him who sent him." For angels ministered to him, as is written earlier in his Gospel: "Angels came down and ministered to Jesus." And when he was born, angels praised, saying: "Glory to God in the heavens, and good hope to men." The angel Gabriel announced his birth. And he himself said to Simon his disciple: "Do you think that if I ask my Father, he will not give me an army of the angels of heaven?" He also said to his disciples: "You will see the heavens opened and the angels of God going down and coming up to the Son of Man."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

I have written you these things because of what is written: "When the beggar died, the angels carried him into Abraham's bosom." When it says, "They carried him into Abraham's bosom," the kingdom of heaven is meant. And when Abraham said to the rich man, "There is a great abyss between us and you; neither will those of you come to us, nor those of us to you," he showed that after death and resurrection there will be no repentance. Neither will the wicked repent and enter the kingdom, nor will the righteous sin any more and go to torment. This is the great abyss. And he asked him to help him, and he was not sent to his aid; by which he showed that on that day no one can help another. And he said: "Let him go to my father's house and warn them not to sin." But he answered him: "They have Moses and the prophets; let them hear them." And he: "Let someone from the dead go, and they will repent." It is known that that people did not listen to Moses and the prophets, nor believe Jesus, who rose from the dead.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

It is also written that the sinner's offences are blotted out by alms, as Daniel said to Nebuchadnezzar: "Redeem your sins by almsgiving and your iniquity by mercy to the poor." And the prophet says to the children of Israel: "Because you struck the poor and took choice gifts from him, you will not live in the houses of hewn stone that you have built; you will not drink the wine of the choice vineyards you have planted."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Now see that God himself cares for the poor. For Isaiah says: "The needy and the poor seek water, and there is none; and their tongue is parched with thirst. I the Lord will hear them, the God of Israel, and I will not forsake them; because their tongue was parched for lack of water, I will open rivers on the mountains and springs in the midst of the plains, and I will put in the wilderness cedars, thorns, myrtle, and oil trees, and I will set beautiful cypresses together in the plain." The needy and poor who seek water and have none are the people of the nations; and the water is the teaching of the holy Scriptures. Their tongue was thirsty [for praise]. And when he says, "I will open rivers on the mountains and springs in the midst of the plains," the mountains and plains are people great and small; and from them rivers and streams have flowed. And when he adds, "I will put in the wilderness cedars, thorns, myrtles, oil trees, and beautiful cypresses in the plain," the wilderness represents the nations, which were once like a dry wilderness. The cedars, thorns, myrtle, and oil trees are the priests of the people, with the holy covenant, comely in their branches like those trees which stay beautiful and thick with leaves in summer and winter. "And I will set beautiful cypresses together in the plain": from the lowliest people the word and teaching of the Spirit have gone out, whose fragrance is sweet like the most beautiful cypress, as the Apostle says: "In every place we are a good fragrance to God."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

Job's friends spoke against him, reproaching him in his trial: "Why has this happened to you? Perhaps you sent the widow away empty and broke the arm of the orphan; you did not give water to the weary and withheld bread from the hungry; you drove off the orphan's pledge and took the widow's ox in pledge. Here is a man who sows the land for himself, and the master of violence will take it from him. Because you did these things, snares have surrounded you, and sudden fear has shaken you." When he heard this from them, pleading his own cause, he answered them: "I was eyes to the blind and feet to the lame. And those who had no clothing were warmed by the fleece of my sheep; nor did I lift my hand against the orphan, but when I saw him in the gate I helped him. I did not send the widow away empty; and I did not eat my bread alone, but the orphan ate of it. I broke the jaws of the wicked and took the prey from his teeth. And I said: I will save the poor people." And again he says: "I opened my door to the traveller, and I did not dim the eyes of the widow. If I did not do these things, let my shoulder fall from its socket and my arm be broken from its bone." "Have pity on me, have pity on me, my friends, for the hand of the Lord has touched me"; but these things did not happen to me because of my sins.

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

But above all the Lord gave a warning about the poor when he said to the master of the feast: "When you give a dinner or a supper, do not invite your friends, nor your brothers, nor your rich neighbours, lest they too invite you in return, and this be your repayment; but when you give [a feast], invite the poor, the simple, the blind and the lame, and those who have nothing; and you will be blessed because they cannot repay you; for your repayment will be at the resurrection with the righteous." And again he said: "Make friends for yourselves by that mammon of unrighteousness, so that, when it fails, they may receive you into the eternal tents." Who are the friends who hold the eternal tents, and whom people gain for themselves by the mammon of unrighteousness? Those friends are God and his Christ, who have the eternal tents; and when a person gives of his goods to the poor, he gives rest to the will of God and his Christ, as he said: "This is my rest: give rest to the weary." And the Lord says: "What you did to these, you did to me." And he said, "Make friends for yourselves," according to the word of Isaiah: "Do not fear, my servant Jacob, seed of Abraham my friend." And the Lord said to his disciples: "I have called you friends, because all that I have heard from my Father I have made known to you." These then are the friends whom people will gain when they give to the poor, and [they will be] in their eternal tents, in the place where the righteous rest, in a tent not made with hands, nor of this creation, as the Apostle said. … Moreover the Lord urges on those who support the poor and needy. For he says: "Do not lay up for yourselves treasures on earth, where thieves dig through and steal, and where the moth gets in and destroys. But lay up for yourselves treasure in heaven, treasure that does not fail, where the moth does not destroy nor thieves steal; for where your treasure is, there your heart will be also." And again the Apostle said of the apostles before him: "They only asked this: that we should remember the poor; and I was eager to do this very thing."

Translated by Claude from Jean Parisot's Latin translation (1894) of the Syriac; neither is shown

The Lord also says: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." But of the rich he said: "Woe to you rich, for you have received your request." Who are the rich who have received their request, if not that former people, which desired all earthly and not at all heavenly things, like this rich man who gathered and enlarged his crops and was not rich in God; or that other who delighted in all good things, and has already received his request here, and what he sought is no longer given him? Of the poor he says further: "Theirs is the kingdom of heaven." Shall we say that he spoke of any person who lacks the things of this world? For there are poor people who lack everything at all, who are thieves, murderers, liars, doers of crimes against the law. Will the kingdom of heaven be theirs? Far from it! But blessedness has been given to those poor in their spirit and fearing God, to those who with the fear of their God do not hoard their goods, but use them [as] a surplus: to rich Abraham, who made his spirit poor for God; to Isaac and Jacob, the sons of the promise, who walked in his paths and, though rich, pleased their God; to Job, the richest man among the people of the East, who, when he was tried in his children and his possessions, loved his God who had given him these things and did not blaspheme against God. These are the ones of whom the Apostle says: through love of strangers they received angels. For who are the lovers of strangers, if not Abraham, Lot, Job, and other righteous like them? See, my beloved, how those patriarchs loved strangers. For Abraham, seeing those angels, thought they were strangers, ran to meet them, and bowed down before them, that they might enter his tent and refresh themselves with him, and so the guest be blessed by hospitality. Wonder at that great man, prostrate and bowing, begging and asking that the guests come in to him to rest. For it was Abraham's daily custom to receive strangers; and when he saw those angels, he took them for needy strangers, ran to meet them, and received them as strangers; for their majesty was hidden from his eyes. And he rose and stood by them and served them. And he ordered Sarah to knead three measures of fine flour with her hands; clearly one measure for each, but in overflowing measure, so that when he received his reward it might be so measured back to him. So because he loved strangers he received a reward and a promise, that in his seed all nations would be blessed. Likewise Lot too received strangers, and God rescued him from Sodom, an enemy of strangers, as Ezekiel says: "This was the iniquity of Sodom and her companions: they did not take the poor and wretched by the hand; and seeing these things in them, I overthrew them." Likewise Zacchaeus, a tax collector and sinner, said to the Lord as he entered his house: "See, Lord, half of my goods I give to the poor, and whatever I have defrauded I restore fourfold." And the Lord said to him: "Today salvation [has come to this house]." … "You shall not commit adultery; you shall not steal. Honour your father and your mother; love your neighbour as yourself." And that man said to him: "These I have done from my youth." … "Sell all that you have and give to the poor, and take up your cross and follow me." And when that man heard this, he was very sad and went to his house grieving; for he was very rich in possessions. … "It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God." The Apostle too says: "He who sows sparingly will reap sparingly, and he who [sows bountifully will reap bountifully]." … I have written this, my beloved. Exhort and persuade the givers to sow the seed of life before them, as it is written: "Teach the righteous man, and he will increase his learning"; and with these arguments urge on every lover of the poor, so that you too may have a share in his labour.

Here ends the Demonstration on the Support of the Poor.

English translation by John Gwynn (1898); the original is not shown

I have heard a reproach, which has greatly vexed me. The unclean (the heathen) say, that this people, which is gathered together out of all nations, has no God. And thus say the impious:—“If they have a God, why does He not avenge His people?” And darkness more exceedingly has thickened upon me, because the Jews also reproach us, and magnify themselves over the children of our people. It happened one day, that a man, who is called wise amongst the Jews, questioned me, saying:—Jesus, Who is called your Teacher, wrote for you, that If there shall be in you faith like one grain of mustard, ye shall say to this mountain, Remove, and it shall remove from before you; and (ye shall say) even, Be lifted up and fall into the sea, and it shall obey you. So apparently there is in all your people not one wise man, whose prayer is heard, and who asks of God that your persecutors should cease from you. For clearly it is written for you in that passage, There is nothing which ye shall not be able to do.

English translation by John Gwynn (1898); the original is not shown

And when I saw that he was blaspheming and speaking much against the Way (the Christian religion), my mind was disturbed, and I understood that he would not admit the interpretation of the words that he quoted to me. Then I also questioned him on sayings from the Law and from the Prophets, and said to him:—Do ye trust that even when ye are dispersed God is with you? And he professed to me, “God is with us, because that God said unto Israel:—Even in the lands of their enemies, I yet did not forsake them, nor did I make void My covenant with them.” In answer I said to him:—“Right good is this that I have heard from thee, that God is with you. Against thy words will I also speak unto thee. For I said the Prophet said unto Israel, as from the mouth of God:—If thou shalt pass through the sea, I will be with thee, and the rivers shall not overflow thee; and if thou shalt walk upon fire, thou shalt not be burned, and the flame shall not search thee; because the Lord thy God is with thee. Thus there is not one righteous and good and wise man out of all your people, who could pass through the sea and live and not be drowned; or (through) the river without its overflowing him; or who could walk over fire and see whether he would not be scorched and whether the flame would not burn him. And if thou shalt bring to me an explanation, I will not be persuaded by thee, just as thou also dost not accept from me the interpretation of the words as to which thou hast questioned me.”

English translation by John Gwynn (1898); the original is not shown

Furthermore I questioned him about another saying that is written in Ezekiel; namely, that he said to Jerusalem:—Sodom and her daughters shall be built up as of old, and thou and thy daughters shall become as of old. So he explained this saying to me, and began to make a defence, and said to me “As to this that God said to Jerusalem by the Prophet, Sodom and her daughters shall be built up as of old, and thou and thy daughters shall become as of old; this is the force of the passage, that Sodom and her daughters shall be in their place as of old, and shall be made subject to Israel; and Jerusalem and her daughters shall be in the splendour of royalty as of old.” When I heard this defence from him, it was very contemptible in my eyes, and I said to him:—“Inasmuch as the words of the Prophet were said in wrath, is the whole passage wrathful, or is part of it wrathful and part of it gracious?” He answered:—“A wrathful passage is altogether wrath, and there is no peace in it.” And I said to him:—“Since thou hast instructed me that there is no peace in that wrathful passage, hear without contention and blaspheme not, and I will instruct thee about this saying. For from the top to the bottom the whole passage is said in wrath. For he said to Jerusalem:—As I live, saith the Lord God, Sodom and her daughters did not do at all as thou and they daughters have done. And he said to her (Jerusalem):—Be abashed and accept thy shame, that thou hast overcome thy sisters in thy sins, and they are justified rather than thou. Since he says that Sodom and her daughters were justified rather than Jerusalem and her daughters, and that Jerusalem overcame Sodom in her sins, it is right that when Israel shall be gathered together, its seat should be in Sodom and Gomorrha. For their vine is of the vine of Sodom, and of the planting of Gomorrha. Their grapes are bitter and their clusters gall unto them. And Isaiah also calls them rulers of Sodom, and people of Gomorrha. For if Israel is gathered together, in Sodom and Gomorrha ought they to dwell with the rulers of Sodom and with the people of Gomorrha; and on the vine of Sodom and planting of Gomorrha to eat bitter grapes and gather clusters of gall; and to eat the eggs of the basilisk and to clothe themselves with spiders’ webs, to be used with wild grapes of the vineyard, and to be turned into reprobate silver. And Sodom and her daughters, who were justified rather than Jerusalem, shall be built up as of old. And Jerusalem, that surpassed Sodom in her sins, shall continue in her sins, and shall remain in desolation until the accomplishment of the things determined for ever.

English translation by John Gwynn (1898); the original is not shown

And Ezekiel said:—This is the iniquity of Sodom and of her daughters, that they did not take by the hand the poor and needy; and when I saw these things in them, I overthrew them. And consider and see that, from the time that Sodom was overthrown until Jerusalem was built, there were eight hundred and ninety-six years. From the time that Abraham was informed by God through the Angel that at this time next year I will return to thee, and Sarah thy wife shall have a son, from that time till Jacob entered Egypt was a hundred and ninety-one years: and the children of Jacob were in Egypt two hundred and twenty-five years. So all the years from the time that Isaac was conceived and Sodom overthrown were four hundred and sixteen years, and from the Exodus of Israel from Egypt till the great edifice of Jerusalem was built up by Solomon, and the temple was built, there were four hundred and eighty years. Therefore all the years from the conception of Isaac and the overthrow of Sodom till the great building of Jerusalem, were eight hundred and ninety-six years. And from the great building of Jerusalem until the destruction of Jerusalem there were four hundred and twenty-five years. The sum of all the years from the time of the overthrow of Sodom until Jerusalem was laid waste, was one thousand three hundred and twenty-one. These are all the years that Sodom and her daughters were laid waste before Jerusalem. And she that was more just than Jerusalem is not yet inhabited. Therefore the whole sum of the years from the overthrow of Sodom till the six hundred and fifty-fifth year of the Kingdom of Alexander, the son of Philip of Macedon, is two thousand two hundred and seventy-six years. And from the time that Jerusalem was laid waste by the Babylonians until the present time is nine hundred and fifty-five years. And Jerusalem has been inhabited, after the Babylonians laid it waste, during those seventy weeks about which Daniel testified. Then it was laid waste in its last destruction by the Romans, and it shall not be inhabited again for ever, for it abideth in desolation until the accomplishment of the things determined. So then, all the years of the former and latter desolation of Jerusalem have been four hundred and sixty-five years, and when thou dost deduct from them the seventy years of Babylon, they have been three hundred and ninety-five years.

English translation by John Gwynn (1898); the original is not shown

All this argument have I written to thee, because the Jews pride themselves, (saying), “It has been covenanted to us, that we shall be gathered.” For if Sodom, whose iniquity was not so great as that of Jerusalem, is not as yet inhabited, and if we say thus, that it will not be restored for ever, how shall Jerusalem be restored, whose iniquity is greater than that of Sodom and her daughters? As for Sodom God has not had mercy on her for two thousand two hundred and seventy-six years; and shall we say that He will have mercy on Jerusalem? For up to the present there are but three hundred and ninety-five years from the day that she was laid waste, according to the calculation that has been written above. But as to this that he said, Sodom and her daughters shall be possessed as of old, and with regard to Jerusalem he said, Thou and thy daughters shall become as of old, this is the force of the passage; that they shall not be inhabited for ever; for the Lord also thus cursed the land against which He was wroth:—It shall not be sown, nor shall it produce, nor shall any herb spring up in it, but it shall be like Sodom and Gomorrha, against which the Lord was wroth and towards which He was not appeased. Therefore be sure, my hearer, that Sodom and her daughters shall not be inhabited for ever; but they shall be as of old, namely, as in that time when they were not as yet inhabited, and as in the time when the Lord was wroth with them and was not appeased towards them. And Jerusalem and her daughters shall be as of old, (that is) as in the former time when the mountain of the Amorites lay in desolation, whereon Abraham built the altar, when he bound upon it Isaac his son; and as it was desolate when David bought the threshing-floor from Araunah the Jebusite, and built there the altar. For consider and see that this mountain whereon Abraham offered his son is the mountain of Jebus, which is Jerusalem. And this place of the threshing-floor that David bought of Araunah is that whereon the Temple was built. Thus Jerusalem shall be in desolation as of old. And consider that when Ezekiel prophesied this passage, Jerusalem still was sitting in her greatness, and those who were in her were rebelling against the King of Babylon. And that which the Prophet spoke, he said in wrath and reproach against Jerusalem.

English translation by John Gwynn (1898); the original is not shown

Consider and observe, my hearer, that if God had given a hope to Sodom and to her fellows, He would not have overthrown them with fire and brimstone, the sign of the last day of the world, but would have delivered them over to one of the kingdoms to be chastised. As it is written that when Jeremiah caused the nations and kingdoms to drink the cup of wrath, he said concerning each one of the cities, that after they shall drink the cup, I will turn back the captivity of Elam, of Tyre, of Zidon, of the children of Ammon, and of Moab, and of Edom. Concerning each one of these kingdoms he said:—In the last days I well turn back her captivity. Now we see that Tyre was inhabited, and was opulent after she had wandered seventy years, and after she had received the reward of her harlotries and after she had committed fornication with all kingdoms. And she took the harp, and played it sweetly, and multiplied her music. And also the region of Elam is inhabited and opulent. And with regard to Babylon Jeremiah said:—Babylon shall fall, and shall not rise. And lo! unto this day does it continue in desolation, and will do so for ever. And also about Jerusalem he said:—The virgin of Israel shall fall, and shall not rise again. She is forsaken upon the ground and there is none to raise her up. For if the prophecy is true which Jeremiah spoke about Babylon, also that about Jerusalem is true and worthy of faith. And Isaiah said unto Jerusalem:—I will not again be wroth with thee, nor will I reprove thee. Of a truth He will not again be wroth with her, nor will He reprove her for ever; for that which is in desolation He will not reprove, nor will she provoke him to wrath.

English translation by John Gwynn (1898); the original is not shown

As to those that reproach us (saying):—“Ye are persecuted and are not delivered,” let them be ashamed themselves, that at every time they have been persecuted, even for many years before they were delivered. They were made to serve in Egypt two hundred and twenty-five years. And the Midianites made Israel serve in the days of Barak and Deborah. The Moabites ruled over them in the days of Ehud; the Ammonites in the days of Jephthah; the Philistines in the days of Samson, and also in the days of Eli and of Samuel the Prophet; the Edomites in the days of Ahab; the Assyrians in the days of Hezekiah. The king of Babylon uprooted them from their place and dispersed them; and after he had tried and persecuted them much, they did not amend, as He said to them:—In vain have I smitten your sons, for they did not accept chastisement. And again He said:—I have cut off the Prophets, and slain them by the word of My mouth. And to Jerusalem He said:—By afflictions and scourges be instructed, O Jerusalem, lest thy life depart from thee. But they forsook Him, and worshipped idols, as Jeremiah said concerning them:—Go to the distant isles, and send to Kedar, and consider well and see, whether there has been (anything) like this, whether the nations change their gods, those that are no gods. But My people has changed My honour for that which is not profitable. Be astonished, ye heavens, at this; and quake and fear greatly, saith the Lord; because My people have done two wickednesses; they have abandoned Me, the fountain of the water of life, and they have gone and dug for themselves cisterns, broken cisterns which cannot hold water. For the broken cisterns are the fear of images and idols. And He calls the heavens to astonishment, because they worshipped the hosts of the heavens. And the heavens shall receive as a penalty, that they shall be rolled up as a scroll, and all the host of them shall fall down.

English translation by John Gwynn (1898); the original is not shown

All this discourse that I have written unto thee, my beloved, from the beginning, was because the Jew reproached the children of our people; but now, as far as I can comprehend, I will instruct thee about the persecuted, that they have received a great reward, while the persecutors have come to scorn and contempt.

English translation by John Gwynn (1898); the original is not shown

Jacob was persecuted, and Esau was a persecutor. Jacob received the blessings and the birthright, while Esau was cast out from both. Joseph was persecuted, and his brothers were persecutors; Joseph was exalted and his persecutors bowed down before him, and so his dreams and his visions were fulfilled. Joseph who was persecuted was a type of the persecuted Jesus. His father clothed Joseph in a tunic of divers colours; and His Father clothed Jesus with a body (taken) from the Virgin. His father loved Joseph more than his brethren, and Jesus is the dear and beloved one of His Father. Joseph saw visions and dreamed dreams; Jesus fulfilled the visions and the Prophets. Joseph was a shepherd with his brethren; and Jesus is the Chief of Shepherds. When his father sent Joseph to visit his brethren, they saw him coming and plotted to kill him; and when His Father sent Jesus to visit His brethren, they said:—This is the heir; come, let us kill him. His brethren cast Joseph into the pit; and His brethren brought down Jesus into the abode of the dead. Joseph ascended from the pit and Jesus arose from the abode of the dead. Joseph, after he arose from the pit, had authority over his brethren; and after Jesus arose from the abode of the dead, His Father gave Him a great and excellent name, that His brethren should serve Him, and His enemies be put beneath His feet. After that Joseph was made known to his brethren, they were abashed and feared and were amazed at his greatness; and when Jesus shall come at the last time, when He shall be revealed in His Majesty, His brethren will be abashed and fear and be dismayed before Him, because they crucified Him. Moreover, Joseph, by the counsel of Judah, was sold into Egypt; and Jesus, by the hands of Judas Iscariot, was delivered over to the Jews. When they sold Joseph, he answered nothing to his brethren; Jesus also spake not and gave no answer to the judges who judged Him. His master wrongfully delivered over Joseph to the prison; and His countrymen wrongfully condemned Jesus. Joseph delivered over his two garments, one into the hand of his brethren, and the other into the hand of his master’s wife; and Jesus delivered over His garments and divided them between the soldiers. Joseph, when thirty years old, stood before Pharaoh and became lord of Egypt; and Jesus, when about thirty years old, came to the Jordan to be baptized, and received the spirit, and went forth to preach. Joseph nourished Egypt with bread; and Jesus nourished the whole world with the bread of life. Joseph took to wife the daughter of the wicked and unclean priest; and Jesus espoused to Himself the Church (taken) from the unclean Gentiles. Joseph died and was buried in Egypt; and Jesus died and was buried in Jerusalem. Joseph’s bones his brethren brought up from Egypt; and Jesus His Father raised from the abode of the dead, and took up His Body with Him to heaven uncorrupted.

English translation by John Gwynn (1898); the original is not shown

Moses also was persecuted, as Jesus was persecuted. When Moses was born, they concealed him that he might not be slain by his persecutors. When Jesus was born they carried Him off in flight into Egypt that Herod, His persecutor, might not slay Him. In the days when Moses was born, children used to be drowned in the river; and at the birth of Jesus the children of Bethlehem and in its borders were slain. To Moses God said:—The men are dead who were seeking thy life; and to Joseph the angel said in Egypt:—Arise, take up the child, and go into the land of Israel, for they are dead who were seeking the life of the child to take it away. Moses brought out his people from the service of Pharaoh; and Jesus delivered all nations from the service of Satan. Moses grew up in Pharaoh’s house; and Jesus grew up in Egypt when Joseph brought Him there in flight. Miriam stood on the edge of the river when Moses was floating in the water; and Mary bare Jesus, after the Angel Gabriel had made the annunciation to her. When Moses sacrificed the lamb, the firstborn of Egypt were slain; and when they crucified Jesus the true Lamb, the people who slew Him perished through His slaying. Moses brought down manna for his people; and Jesus gave His Body to the nations. Moses sweetened the bitter waters by the wood; and Jesus sweetened our bitterness by His cross, by the wood of the tree of His crucifixion. Moses brought down the Law to his people; and Jesus gave His covenants to the nations. Moses conquered Amalek by the spreading out of his hands; and Jesus conquered Satan by the sign of His cross. Moses brought out water from the rock for his people; and Jesus sent Simon Cephas (the rock) to carry His doctrine among the nations. Moses lifted up the veil from his face and spake with God; and Jesus lifted up the veil from the face of the nations, that they might hear and receive His doctrine. Moses laid his hand upon his messengers (apostles), and they received priesthood; and Jesus laid His hand upon His apostles, and they received the Holy Spirit. Moses ascended the mountain and died there; and Jesus ascended into heaven and took his seat at the right hand of His Father.

English translation by John Gwynn (1898); the original is not shown

Also Joshua the son of Nun was persecuted as Jesus our Redeemer was persecuted. Joshua the son of Nun was persecuted by the unclean nations; and Jesus our Redeemer was persecuted by the foolish people. Joshua the son of Nun took away the inheritance from his persecutors and gave it to his people; and Jesus our Redeemer took away the inheritance from His persecutors and gave it to strange nations. Joshua the son of Nun caused the sun to stand still in the heavens, and took vengeance on the nations his persecutors; and Jesus our Redeemer caused the sun to set in the midst of the day, that the persecuting people which crucified Him might be ashamed. Joshua the son of Nun divided the inheritance unto his people; and Jesus our Redeemer has promised to give to the nations the land of life. Joshua the son of Nun caused Rahab the harlot to live; and Jesus our Redeemer gathered together and gave life to the Church, though polluted by the harlotry (of idolatry). Joshua the son of Nun on the seventh day overthrew and cast down the walls of Jericho; and Jesus our Redeemer, on His seventh day, on the Sabbath of the rest of God, this world shall be dissolved and fall. Joshua the son of Nun stoned Achor, because he stole of the accursed thing; and Jesus our Redeemer separated Judas from the disciples, His friends, because he stole of the money of the poor. Joshua the son of Nun, when he was dying, laid down a testimony among his people; and Jesus our Redeemer, when He was taken up, laid down a testimony among His apostles.

English translation by John Gwynn (1898); the original is not shown

Also Jephthah was persecuted, as Jesus was persecuted. Jephthah, his brethren drove out from the house of his father; and Jesus, His brethren drove out and lifted up and crucified. Jephthah though persecuted arose as leader to his people; Jesus though persecuted arose and became King of the Nations. Jephthah vowed a vow and offered up his firstborn daughter as a sacrifice; and Jesus was lifted up as a sacrifice to his Father for all the Gentiles.

English translation by John Gwynn (1898); the original is not shown

Also David was persecuted, as Jesus was persecuted. David was anointed by Samuel to be king instead of Saul who had sinned; and Jesus was anointed by John to be High Priest instead of the priests, the ministers of the Law. David was persecuted after his anointing; and Jesus was persecuted after His anointing. David reigned first over one tribe only, and afterwards over all Israel; and Jesus reigned from the beginning over the few who believed on Him, and in the end He will reign over all the world. Samuel anointed David when he was thirty years old; and Jesus when about thirty years old received the imposition of the hand from John. David wedded two daughters of the king; and Jesus wedded two daughters of kings, the congregation of the People and the congregation of the Gentiles. David repaid good to Saul his enemy; and Jesus taught, Pray for your enemies. David was the heart of God; and Jesus was the Son of God. David received the kingdom of Saul his persecutor; and Jesus received the kingdom of Israel His persecutor. David wept with dirges over Saul his enemy when he died; and Jesus wept over Jerusalem, His persecutor, which was to be laid waste. David handed over the kingdom to Solomon, and was gathered to his people; and Jesus handed over the keys to Simon, and ascended and returned to Him who sent Him. For David’s sake, sins were forgiven to his posterity; and for Jesus’ sake sins are forgiven to the nations.

English translation by John Gwynn (1898); the original is not shown

Elijah also was persecuted as Jesus was persecuted. Jezebel the murderess persecuted Elijah; and the persecuting and murderous congregation persecuted Jesus. Elijah restrained the heavens from rain because of the sins of Israel; and Jesus by His coming restrained the Spirit from the prophets, because of the sins of the people. Elijah destroyed the servants of Baal; and Jesus trampled upon Satan and his hosts. Elijah raised to life the son of the widow; and Jesus raised to life the son of the widow, as well as Lazarus and the daughter of the ruler of the Synagogue. Elijah sustained the widow with a little bread; and Jesus satisfied thousands with a little bread. Elijah was taken up in a chariot to heaven; and our Redeemer ascended and took His seat on the right hand of His Father. Elisha received the spirit of Elijah; and Jesus breathed upon the faces of His Apostles.

English translation by John Gwynn (1898); the original is not shown

Also Elisha was persecuted as Jesus was persecuted. Elisha was persecuted by the son of Ahab, the son of the murderer; and Jesus was persecuted by the murderous people. Elisha prophesied, and there came about abundance in Samaria; and Jesus said:—Whosoever eateth of My body and drinketh of My blood shall live for ever. Elisha satisfied a hundred men with a little bread; and Jesus satisfied four thousand men, besides women and children, with five loaves. Elisha made oil out of water; and Jesus made wine out of water. Elisha delivered the widow from her creditor; and Jesus delivered the indebted nations. Elisha made the iron to swim and the wood to sink; and Jesus raised up that which was sunk in us, and sank that which was light. A dead man (laid) upon the bones of Elisha recovered life; and all the nations, who were dead in their sins, were cast upon the bones of Jesus and recovered life.

English translation by John Gwynn (1898); the original is not shown

Hezekiah also was persecuted as Jesus was persecuted. Hezekiah was persecuted, and was reproached by Sennacherib his enemy; Jesus also was reproached by the foolish people. Hezekiah prayed and overcame his adversary; and by the crucifixion of Jesus was our Adversary overcome. Hezekiah was king of all Israel; and Jesus is King of all the nations. Because Hezekiah was sick, the sun turned backwards; and because Jesus suffered, the sun was darkened from its light. The enemies of Hezekiah became dead corpses; and Jesus, His enemies shall be cast down beneath His feet. Hezekiah was of the family of the house of David; and Jesus was, in the flesh, the son of David. Hezekiah said:—Peace and truth shall be in my days; and Jesus said to His disciples:—My peace I leave with you. Hezekiah prayed, and was healed of his sickness; Jesus prayed, and arose from the abode of the dead. Hezekiah after he arose from his sickness added to his years; and Jesus after His Resurrection received great glory. Hezekiah, after the prolongation of his life, death was given dominion over him; but Jesus, after that He rose, death shall not again have dominion over Him for ever.

English translation by John Gwynn (1898); the original is not shown

Josiah also was persecuted as Jesus was persecuted. Josiah was persecuted, and Pharaoh the Lame slew Him; and Jesus was persecuted, and the people that were made lame by their sins slew Him. Josiah cleansed the land of Israel from uncleanness; and Jesus cleansed and caused to pass away uncleanness from all the earth. Josiah hallowed and glorified the name of his God; and Jesus said:—I have glorified and will glorify (His Name). Josiah because of the iniquity of Israel rent his clothes; and Jesus because of the iniquity of the people rent the vail of the Holy Temple. Josiah said:—Great is the wrath that shall come upon this people; and Jesus said:—There shall come wrath upon this people, and they shall fall by the edge of the sword. Josiah cast out uncleanness from the Holy Temple; and Jesus cast out the unclean traders from His Father’s house. For Josiah the daughters of Israel mourned and wailed, as Jeremiah said:—O daughters of Israel, weep for Josiah; and over Jesus did the daughters of Israel weep and mourn, as Zechariah said:—The land shall mourn, families over families.

English translation by John Gwynn (1898); the original is not shown

Daniel also was persecuted as Jesus was persecuted. Daniel was persecuted by the Chaldeans, the congregation of heathen men; Jesus also the Jews, the congregation of wicked men, persecuted. Daniel the Chaldeans accused; and Jesus the Jews accused before the governor. Daniel they cast into the pit of lions, and he was delivered and came up out of its midst uninjured; and Jesus they sent down into the pit of the abode of the dead, and He ascended, and death had not dominion over him. Concerning Daniel they expected that when he had fallen into the pit he would not come up again; and concerning Jesus they said, Since He has fallen, He shall not rise again. From (harming) Daniel the mouth of the ravenous and destructive lions was closed; and from (harming) Jesus was closed the mouth of death, (though) ravenous and destructive of (living) forms. They sealed the pit of Daniel, and guarded it with diligence; and the grave of Jesus did they guard with diligence, as they said, Set guards to watch al the tomb. When Daniel came up, his accusers were ashamed; and when Jesus rose, all they who had crucified Him were ashamed. The King who judged Daniel was greatly grieved at the wickedness of his accusers the Chaldeans; and Pilate who judged Jesus was greatly grieved because he knew that for malice the Jews were accusing Him. At the prayer of Daniel, the captivity of his people went up from Babylon; and Jesus by His prayer turned back the captivity of all the nations, Daniel interpreted the visions and dreams of Nebuchadnezzar; and Jesus explained and interpreted the visions of the Law and the Prophets. When Daniel explained the vision of Belteshazzar, he received authority over the third part of the kingdom; and when Jesus fulfilled the visions and the Prophets, His Father delivered unto Him all authority in heaven and in earth. Daniel saw wonders and uttered secrets; and Jesus revealed secrets and fulfilled what is written. Daniel was led away among the hostages in behalf of his people; and the body of Jesus was a hostage in behalf of all nations. For Daniel’s sake the wrath of the King was appeased from the Chaldeans, so that they were not slain; and for Jesus’ sake the wrath of His Father was appeased from all nations, so that they were not slain and died not because of their sins. Daniel besought of the king, and he gave his brethren authority over the affairs of the province of Babylon; and Jesus besought of God, and He gave His brethren, His disciples, authority over Satan and his host. Daniel said concerning Jerusalem, that until the things determined, she should remain in desolation; and Jesus said concerning Jerusalem, There shall not be left in her stone upon stone, because she knew not the day of her greatness. Daniel foresaw the weeks that should remain over for his people; and Jesus came and fulfilled them.

English translation by John Gwynn (1898); the original is not shown

Hananiah also and his brethren were persecuted as Jesus was persecuted. Hananiah and his brethren were persecuted by Nebuchadnezzar; and Jesus, the people of the Jews persecuted. Hananiah and his brethren were cast into the furnace of fire, and it was cold as dew upon the righteous. Jesus also descended to the place of darkness, and burst its gates and brought forth its prisoners. Hananiah and his brethren came up from the furnace of fire, and the flame burned their accusers; and Jesus revived and came up from the midst of darkness, and His accusers and they that crucified Him shall be burned in flames at the end. When Hananiah and his brethren came up from the furnace, Nebuchadnezzar the King trembled and was amazed; and when Jesus arose from the abode of the dead, the people that crucified Him were terrified and trembled. Hananiah and his brethren worshipped not the image of the King of Babylon; and Jesus restrained the nations from the worship of dead images. Because of Hananiah and his brethren, the nations and languages glorified God Who had delivered them from the fire: and because of Jesus, the nations and oil languages shall glorify (God) Who delivered His Son, so that He saw no corruption. On the garments of Hananiah and his brethren the fire had no power; and on the bodies of the righteous, who have believed in Jesus, the fire shall have no power at the end.

English translation by John Gwynn (1898); the original is not shown

Mordecai also was persecuted as Jesus was persecuted. Mordecai was persecuted by the wicked Haman; and Jesus was persecuted by the rebellious People. Mordecai by his prayer delivered his people from the hands of Haman; and Jesus by His prayer delivered His people from the hands of Satan. Mordecai was delivered from the hands of his persecutor; and Jesus was rescued from the hands of His persecutors. Because Mordecai sat and clothed himself with sackcloth, he saved Esther and his people from the sword; and because Jesus clothed Himself with a body and was illuminated, He saved the Church and her children from death. Because of Mordecai, Esther was well pleasing to the king, and went in and sat instead of Vashti, who did not do his will; and because of Jesus, the Church is well pleasing to God, and has gone in to the king, instead of the congregation which did not His Will. Mordecai admonished Esther that she should fast with her maidens, that she and her people might be delivered from the hands of Haman; and Jesus admonished the Church and her children (to fast), that she and her children might be delivered from the wrath. Mordecai received the honour of Haman, his persecutor; and Jesus received great glory from His Father, instead of His persecutors who were of the foolish People. Mordecai trod upon the neck of Haman, his persecutor; and as for Jesus, His enemies shall be put under His feet. Before Mordecai, Haman proclaimed, Thus shall it be done to the man, in honouring whom the king is pleased; and as for Jesus, His preachers came out of the People that persecuted Him, and they said:—This is Jesus the San of God. The blood of Mordecai was required at the hand of Haman and his sons; and the blood of Jesus, His persecutors took upon themselves and upon their children.

English translation by John Gwynn (1898); the original is not shown

These memorials that I have written unto thee, my beloved, concerning Jesus Who was persecuted, and the righteous who were persecuted, are in order that those who to-day are persecuted for the sake of the persecuted Jesus, may be comforted, for He wrote for us and comforted us Himself; for He said:—If they have persecuted Me, they will also persecute you. And because of this they will persecute you, that ye are not of the world, even as I was not of it. For He wrote before for us:—Your fathers and your brothers and your family will deliver you up, and all men shall hate you for My name’s sake. And again He taught us:—When they shall bring you before rulers and before magistrates, and before kings that hold the world, meditate not before the time what ye shall say, and how ye shall make defence; and I will give you a mouth and wisdom, that your enemies may not be able to overcome you, because it is not ye that speak, but the Holy Spirit of your Father; He shall speak in you. This is the spirit which spoke by the mouth of Jacob to Esau, his persecutor; and the spirit of wisdom which spoke before Pharaoh by the mouth of the persecuted Joseph; and the spirit which spoke by the mouth of Moses in all the prodigies which he did in the land of Egypt, and the spirit of knowledge which was given to Joshua, the son of Nun, when Moses laid his hand upon him, so that the nations which persecuted him came to a complete end before him; and the spirit that uttered psalms by the mouth of the persecuted David, by which he used to sing psalms and soothe Saul his persecutor from the evil spirit; and the spirit which clothed Elijah, and through him reproved Jezebel and Ahab his persecutor; and the spirit which spoke in Elisha, and prophesied and made known to the king his persecutor about all that was to happen thereafter; and the spirit which was fervent in the mouth of Micaiah when he reproved Ahab his persecutor saying:—If thou shalt at all return back, the Lord hath not spoken by me; and the spirit which strengthened Jeremiah, so that he stood boldly, and by it reproved Zedekiah; and the spirit that preserved Daniel and his brethren in the land of Babylon; and the spirit that delivered Mordecai and Esther in the place of their captivity.

English translation by John Gwynn (1898); the original is not shown

Hear, my beloved, these names of martyrs, of confessors, and of the persecuted. Abel was murdered, and his blood cried out from the earth. Jacob was persecuted, and fled and became an exile. Joseph was persecuted, and sold and cast into the pit. Moses was persecuted, and fled to Midian. Joshua the son of Nun was persecuted, and made war. Jephthah and Samson and Gideon and Barak, these also were persecuted. These are they of whom the blessed Apostle said:—Time fails me to narrate their victories. David also was persecuted at the hands of Saul, and he walked in the mountains and in dens, and in caves. Samuel also was persecuted, and mourned over Saul. Furthermore Hezekiah was persecuted, and bound up in affliction. Elijah was persecuted, and walked in the desert. Elisha was persecuted and became an exile; and Micaiah was persecuted, and cast into prison. Jeremiah was persecuted, and they cast him into the pit of mire. Daniel was persecuted, and cast into the pit of lions. Hananiah also and his brethren were persecuted, and cast into the furnace of fire. Mordecai and Esther and the children of their people were persecuted, at the hands of Haman. Judas Maccabæus and his brethren were persecuted, and they also endured reproach. The seven brethren, sons of the blessed woman, endured torments by bitter scourgings, and were confessors and true martyrs, and Eleazar, aged and advanced in years as he was, proved a noble example and made (his) confession and became a true martyr.

English translation by John Gwynn (1898); the original is not shown

Great and excellent is the martyrdom of Jesus. He surpassed in affliction and in confession all who were before or after. And after Him was the faithful martyr Stephen whom the Jews stoned. Simon (Peter) also and Paul were perfect martyrs. And James and John walked in the footsteps of their Master Christ. Also (others) of the apostles thereafter in divers places confessed and proved true martyrs. And also concerning our brethren who are in the West, in the days of Diocletian there came great affliction and persecution to the whole Church of God, which was in all their region. The Churches were overthrown and uprooted, and many confessors and martyrs made confession. And (the Lord) turned in mercy to them after they were persecuted. And also in our days these things happened to us also on account of our sins; but also that what is written might be fulfilled, even as our Redeemer said:—These things are to be. The Apostle also said:—Also over us is set this cloud of confession; which (is) our honour, wherein many confess and are slain.

English translation by John Gwynn (1898); the original is not shown

The upright and righteous and good and wise fear not nor tremble at death, because of the great hope that is before them. And they at every time are mindful of death, their exodus, and of the last day in which the children of Adam shall be judged. They know that by the sentence of judgment death has held sway, because Adam transgressed the commandment; as the Apostle said:—Death ruled from Adam unto Moses even over those who sinned not, so that also upon all the children of Adam it passed, even as it passed upon Adam. And how did death rule from Adam unto Moses? Clearly, when God laid down the commandment for Adam, He warned him, and said:—On the day that thou shalt eat of the tree of the knowledge of good and evil, thou shalt die the death. So when he transgressed the commandment and ate of the tree, death ruled over him and over all his progeny. Even over those who had not sinned, even over them did death rule through Adam’s transgression of the commandment.

English translation by John Gwynn (1898); the original is not shown

And why did he say:—From Adam unto Moses did Death rule? And who is so ill-furnished with knowledge as to imagine that only from Adam to Moses has death had dominion? Yet let him understand from this that he said:—Upon all men it passed. Thus, upon all men it passed from Moses until the world shall end. Yet Moses preached that its kingdom is made void. For when Adam transgressed the commandment whereby the sentence of death was passed upon his progeny, Death hoped that he would bind fast all the sons of man and would be king over them for ever. But when Moses came, he proclaimed the resurrection, and Death knew that his kingdom is to be made void. For Moses said:—Reuben shall live and not die, and shall be in number. And when the Holy One called Moses from the bush he said thus to him:—I am the God of Abraham, of Isaac, and of Jacob. When Death heard this utterance, he trembled and feared and was terrified and was perturbed, and knew that he had not become king for ever over the children of Adam. From the hour that he heard God saying to Moses:—I am the God of Abraham, of Isaac, and of Jacob, Death smote his hands together, for he learned that God is King of the dead and of the living, and that it is appointed to the children of Adam to come forth from his darkness, and arise with their bodies. And observe that our Redeemer Jesus also, when He repeated this utterance to the Sadducees, when they were disputing with Him about the Resurrection of the dead, thus said:—God is not (God) of the dead, for all are alive unto Him.

English translation by John Gwynn (1898); the original is not shown

And that God might make known to Death that his authority is not for ever over all the progeny of the world, He translated Enoch to Himself, because he was well-pleasing, and made him deathless. And again He took up Elijah to heaven, and Death had no dominion over him. And Hannah said:—The Lord maketh to die and causeth to live; He bringeth down to Sheol and raiseth up. Furthermore Moses said as from the mouth of God:—I make to die and I cause to live. Again the Prophet Isaiah also said:—Thy dead shall live, and their dead bodies shall rise again; and the sleepers of the dust shall be awakened, and shall glorify Thee. When Death heard all these things, amazement seized him, and he sat him down in mourning.

English translation by John Gwynn (1898); the original is not shown

And when Jesus, the slayer of Death, came, and clothed Himself in a Body from the seed of Adam, and was crucified in His Body, and tasted death; and when (Death) perceived thereby that He had come down unto him, he was shaken from his place and was agitated when he saw Jesus; and he closed his gates and was not willing to receive Him. Then He burst his gates, and entered into him, and began to despoil all his possessions. But when the dead saw light in the darkness, they lifted up their heads from the bondage of death, and looked forth, and saw the splendour of the King Messiah. Then the powers of the darkness of Death sat in mourning, for he was degraded from his authority. Death tasted the medicine that was deadly to him, and his hands dropped down, and he learned that the dead shall live and escape from his sway. And when He had afflicted Death by the despoiling of his possessions, he wailed and cried aloud in bitterness and said, “Go forth from my realm and enter it not. Who then is this that comes in alive into my realm?” And while Death was crying out in terror (for he saw that his darkness was beginning to be done away, and some of the righteous who were sleeping arose to ascend with Him), then He made known to him that when He shall come in the fulness of time, He will bring forth all the prisoners from his power, and they shall go forth to see the light. Then when Jesus had fulfilled His ministry amongst the dead, Death sent Him forth from his realm, and suffered Him not to remain there. And to devour Him like all the dead, he counted it not pleasure. He had no power over the Holy One, nor was He given over to corruption.

English translation by John Gwynn (1898); the original is not shown

And when he had eagerly sent Him forth and He had come forth from his realm, He left with him, as a poison, the promise of life; that by little and little his power should be done away. Even as when a man has taken a poison in the food which is given for (the support of) life, when he perceives in himself that he has received poison in the food, then he casts up again from his belly the food in which poison was mingled; but the drug leaves its power in his limbs, so that by little and little the structure of his body is dissolved and corrupted. So Jesus dead was the bringer to nought of Death; for through Him life is made to reign, and through Him Death is abolished, to whom it is said:—O Death, where is thy victory?

English translation by John Gwynn (1898); the original is not shown

Therefore, ye children of Adam, all ye over whom Death has ruled, be mindful of Death and remember life; and transgress not the commandment as your first father did. O Kings, crowned with the diadem, remember Death, which will take away the diadems that are set upon your heads, and he shall be king over you till the time, when ye shall rise again for the judgment. O ye haughty and uplifted and proud, remember Death, which shall destroy your haughtiness, and dissolve the limbs, and separate the joints, and the body and its forms shall be given over to corruption. The lofty ones shall be brought low by Death, and the fierce and stern ones shall be buried away in his darkness. He shall take away all the pride, and they shall corrupt away and become dust, until the judgment. O ye rich, remember Death; for when the time shall come and ye shall draw nigh to him there, ye shall not use your wealth and possessions. He will not place dainty viands before you, nor will he prepare for you a rich banquet. There the body of the gluttons who used to live delicately shall be corrupted. They shall cease from their luxury and shall not remember it. There the worm shall consume their bodies, and they shall clothe themselves in darkness over their fair apparel. They remember not the ending of this world, that Death shall confound them when they descend to him. So they shall sit in oppression and in the shadow of death, and shall not remember this world, until the end shall be and they shall rise again for the judgment. O ye rapacious and extortioners and plunderers of your fellows, remember Death, and multiply not your sins; for in that place sinners repent not; and he who has plundered his fellows’ goods shall not possess his own, but shall go to the place where man shall make no use of wealth. And he shall come to nought and pass away from his honour, but his sins shall be laid up against the day of judgment.

English translation by John Gwynn (1898); the original is not shown

O ye that trust in this world, let this world be despised in your eyes; for ye are sojourners and aliens in the midst of it, and ye know not the day that ye shall be taken out of it. For suddenly shall Death come, and separate and lead away the loved children from their parents, and the parents from their darling children. He leads away for himself the precious only-begotten children, and their parents shall be deprived of them and shall come into contempt. He separates precious friends unto himself, and their beloved weep for them lamentably. He leads away and takes prisoners unto himself them that are desired for their beauty, that he may put to shame their forms and corrupt them. And those that are glorious in aspect he leads away to himself, and they become dust until the judgment. He leads away betrothed maidens from their spouses, and binds them captive in his bridal-chamber, in his place of gloom. He leads away and separates betrothed husbands from the virgins who were designed for them and betrothed in their name; and these shall sit in bitter mourning over them. He leads away and separates unto himself all the beautiful youths who supposed that even unto old age they would not see death. He leads away and gathers unto himself the loved infants of days, with whom their parents were not satiated. He leads away to himself the wealthy, the sons of luxury; And they leave their possessions as the waves of the sea. He leads away to himself the skilful artificers, who were raising up the world by their wonderful works. He leads away to himself the subtle and the wise, and they become simple, not distinguishing good from evil. He leads away to himself the richly endowed of this world, and their endowments are destroyed and shall not be established for ever. He leads away to himself the mighty and the great ones, and their might is brought low and weakened, and comes to an end. Them that were confident that their might would not be brought lower, in the day of death, men that are of lower degree than theirs gather together their bodies. They that trust that in their death they shall be buried with honour, it befalls them that the dogs devour them. And they that trust that they shall be buried in the place wherein they were born, know not but that in the land of their captivity they shall even be gathered (to the grave) with insult. They that trusted in their possessions, that they should give them in inheritance to their children, from them it is hidden that they shall be plundered by their enemies. Death leads away to himself the brave and the warriors. who thought to lay waste the great world. Death leads away them that adorn themselves with all pleasant things, and the burial of an ass befalls them when they are buried. Death rules over the unborn, and takes them captive to himself before they are born. Death leads away to himself them that are honoured with pomps, and they come into contempt when they descend to him, to the realm of darkness, where there is no light. He is not ashamed before Kings (that are) crowned with the diadem. He is not abashed before the lofty and the fierce ones who lay waste the lands. Death respects not the persons of the honourable, nor does he receive a bribe from the rich. Death despises not the poor, nor does his soul scorn him that has nothing. Death honours not them that live in magnificence, nor with him are the good distinguished from the bad. He takes no account of the aged, rather than of children in respect of honour. The lords of prudence he makes without understanding, and them that used to make haste and vex themselves, in acquiring possessions there with him, these are stripped of their gains. He leads away to himself slaves and their masters; and there the masters are not honoured more than their servants. Small and great are there, and they hear not the voice of the oppressor. The slave who is freed from his master there pays no regard to him who used to oppress him. Death binds and makes captive to himself the keepers of prisoners, and the prisoners who were shut up. By means of Death the prisoners are released, and fear not again because of their oppressors.

English translation by John Gwynn (1898); the original is not shown

They that live daintily fear death; but the afflicted look forward with hope that they shall be speedily taken away. All the rich tremble because of death; but the poor desire it, that they may rest from their labour. Death terrifies the mighty when they remember him; but the sick look forward with hope to him that through him they may forget their pains. Again the young children are afraid of death, for when it comes upon them they shall leave their pleasures; but the old men advanced in years pray for it, they that are in need of daily bread.

English translation by John Gwynn (1898); the original is not shown

The sons of peace remember death; and they forsake and remove from them wrath and enmity. As sojourners they dwell in this world, and prepare for themselves a provision for the journey before them. On that which is above they set their thoughts, on that which is above they meditate; and those things which are beneath their eyes they despise. They send away their treasures to the place where there is no peril, the place where there is no moth, nor are there thieves. They abide in the world as aliens, sons of a far land; and look forward to be sent out of this world and to come to the city, the place of the righteous. They afflict themselves in the place of their sojourning; and they are not entangled or occupied in the house of their exile. Ever day by day their faces are set upwards, to go to the repose of their fathers. As prisoners are they in this world, and as hostages of the King are they kept. To the end they have no rest in this world, nor is (their) hope in it, that it will continue for ever. They that acquire possessions, rejoice not in them, and they that beget children, death fills them with sorrow. They that build cities, shall not be left in them; and those that hasten and toil for anything, are in no wise to be distinguished from fools. O man without sense, whosoever he be whose trust is in this world!

English translation by John Gwynn (1898); the original is not shown

Remember, my beloved, and compare and consider in thy mind, who is there of former generations who has been left in this world so as to continue for ever? Death has led away the former generations, the great ones and the mighty and the subtle. Who is there that acquired great possessions, and at the time when he departed took them with him? That which was gathered together from the earth returns back into its bosom; and naked does a man depart from his possessions. The wise, when they acquire goods, send some of them before them, as Job said:—My witnesses are heaven; and again:—My brethren and my lovers are with God. And our Lord commanded them that acquire possessions to make for themselves friends in heaven, and also to lay up treasures there.

English translation by John Gwynn (1898); the original is not shown

Do thou also remember death, O wise scribe, that thy heart be not lifted up, so that thou shouldest forget the sentence of judgment. Death leaves not aside the wise, nor respects the persons of the subtle. Death leads away to himself the wise scribes, so that they forget that which they have learned, until the time comes in which all the righteous shall rise again.

English translation by John Gwynn (1898); the original is not shown

In that place they shall forget this world. There they have no want; and they shall love one another with an abundant love. In their bodies there shall be no heaviness, and lightly shall they fly as doves to their windows. In their thoughts they shall not there remember wickedness at all, nor shall anything of uncleanness arise in their heart. In that place there shall be no natural desire, for there they shall be weaned from all appetites. There shall not arise in their heart anger or lasciviousness; also they shall remove from them all things that gender sins. Fervent in their heart will be the love of each other; and hatred will not be fixed within them at all. They shall have no need there to build houses, for they shall abide in light, in the mansions of the saints. They shall have no need of woven raiment, for they shall be clothed in eternal light. They shall have no need of food, for they shall recline at His table and be nurtured for ever. The air of that region is pleasant and glorious, and its light shines out, and is goodly and gladsome. Planted there are beautiful trees, whose fruits fail not, and whose leaves fall not. Their boughs are glorious, their perfume delightful, and of their taste no soul shall grow weary for ever. Spacious is the region, nor is it limited; yet its inhabitants shall see its distance even as that which is near. There the inheritance shall not be divided, and no man shall say to his fellow:—“This is mine and that is thine.” They shall not be bound there in the desire of covetousness, nor shall they go astray there concerning remembrance. There a man shall not love his neighbour with especial reverence, but abundantly shall they all love one another after one fashion. They shall not marry wives there, nor shall they beget children; nor shall there the male be distinguished from the female; but all shall be sons of their Father Who is in heaven; as the Prophet said:—Is there not one Father of us all; is there not one God Who created us?

English translation by John Gwynn (1898); the original is not shown

And as regards that which I said; that there they shall not take wives, nor is male distinguished from female, our Lord and His Apostles have taught us. For our Lord said:—They that are worthy of that world, and of that resurrection from the abode of the dead, shall not take wives, nor shall (women) become wives to men; for they cannot die; but they are as the angels in heaven, and are the children of God. And the apostle said:—There is neither male nor female, neither bond nor free; but ye are all one in Jesus Christ. For, as for Eve, to spread abroad generation, God took her out from Adam, that she might become the mother of all living; but yet in that world there is no female; even as in heaven also there is no female, nor generation, nor use of concupiscence. In that place there is no deficiency, but fulness and perfection. The aged shall not die and the young shall not grow old. And it is in expectation of growing old and dying that young men take wives and beget children, that when the fathers shall have died the children may rise up in their stead. Now all these things have their use only in this world, for in that place there is no want, nor any deficiency, nor concupiscence, nor generation, nor ending, nor failure, nor death, nor termination, nor old age. There is neither hatred, nor wrath, nor envy, nor weariness, nor toil, nor darkness, nor night, nor falsehood. There is not in that place any want at all; but it is full of light, and life, and grace, and fulness, and satisfaction and renewal, and love, and all the good promises that are written but not yet sealed. For there is there that which eye hath not seen and ear hath not heard, and which hath not come up into the heart of man, that which is unspeakable and which a man cannot utter. And the Apostle said:—That which God hath prepared for them that love Him. Though men shall say much, they shall not be able to express it. That which eye hath not seen, they are unable to relate; and that which ear hath not heard, it is not right to speak of in such wise as to compare it with anything that the ear has heard and the eye has seen. And that which has not come up unto the heart, who is there dares to speak of it, as though it was like anything that has come up into the heart? But this is right for a speaker, to liken and call that place the abode of God, and the place of life, the perfect place, the place of light, the place of glory, the Sabbath of God, the day of rest, the repose of the righteous, the joy of the just, the abode and dwelling-place of the righteous and the holy, the place of our hope, the sure abode of our trust, the place of our treasure, the place that shall assuage our weariness and remove our afflictions, and soothe our sighs. To these things it is right for us to liken, and thus to call, that place.

English translation by John Gwynn (1898); the original is not shown

Again, Death leads away to himself kings, the founders of cities, who strengthen themselves in splendour. And he does not leave aside the Lords of the countries. Death leads away and takes captive to himself the avaricious who are not satisfied nor say “Enough”; and he is greedy for them with a greater greed than theirs. Death leads away to himself the despoilers who were not by their grace restrained from despoiling their fellows. Death leads away to himself the oppressors, and through death are they restrained from iniquity. Death leads away to himself the persecutors, and the persecuted have rest till they go to him. Death leads away to himself them that swallow up their fellows, and the down-trodden and oppressed have rest for a little until they themselves also are led away and go thither. Death leads away them that abound in meditations, and all they have thought upon is dissolved and brought to nought. Men meditate upon many matters, and death comes upon them suddenly, and they are led away; and thereafter they remember nothing that they have thought upon. There is one that makes plans for many years, and (the knowledge) is withheld from him that he shall not survive to-morrow. Some son of Adam is uplifted and vaunts himself over his fellow; and death comes upon him and brings to nought his vaunting. The rich man plans to add to his possessions, and he knows not that he shall not continue to possess even that which he has acquired. Death leads away to himself all the children of men, and binds them fast in his abode until the judgment. Also over those that have not sinned is he king, because of the sentence of judgment that Adam received for his sins.

English translation by John Gwynn (1898); the original is not shown

And the Life-giver shall come, the Destroyer of Death, and shall bring to nought his power, from over the just and from over the wicked. And the dead shall arise with a mighty shout, and Death shall be emptied and stripped of all the captivity. And for judgment shall all the children of Adam be gathered together, and each shall go to the place prepared for him. The risen of the righteous shall go unto life, and the risen of the sinners shall be delivered unto death. The righteous who kept the commandment shall go, and shall not come nigh unto judgment in the day that they shall rise; as David asked, And bring not thy servant into judgment; nor will their Lord terrify them in that day.

English translation by John Gwynn (1898); the original is not shown

Remember that the Apostle also said, We shall judge angels. And our Lord said to His disciples, Ye shall sit on twelve thrones, and judge twelve tribes of the house of Israel. And Ezekiel said concerning righteous men, that they shall judge Ahola and Aholibah. Since, then, the righteous are to judge the wicked, He has made clear concerning them that they shall not come into judgment. And as to what the apostles say, that We shall judge angels, hear, and I will instruct thee. The angels who shall be judged by the apostles are the priests who have violated the law; as the Prophet said, The lips of the priest shall guard knowledge, and the law shall they inquire of his mouth; because he is the angel of the Lord, the most mighty. The angels who are the priests, of whose mouth the law is inquired, when they transgress the law, shall be judged at the last by the apostles, and the priests who observe the law.

English translation by John Gwynn (1898); the original is not shown

And the wicked shall not arise in the judgment, nor sinners in the congregation of the righteous. And even as the righteous who are perfected in good works shall not come into the judgment to be judged, so of the wicked also whose sins are many, and the measure of whose offences is overflowing, it shall not be required that they should draw nigh unto the judgment, but when they have risen again they shall turn back to Sheol, as David said, The wicked shall turn back to Sheol, and all the nations that forget God. And Isaiah said, All the nations are as a drop from the bucket, and as the turning of the balance. And the isles as a grain of sand shall be cast away, and all the nations are esteemed as nothingness by Him. For destruction and the sword are they esteemed by Him. Therefore learn and be persuaded, that all the nations that know not God their Maker, are esteemed by God as nothingness, and shall not come nigh to judgment, but as soon as they have risen shall turn back to Sheol.

English translation by John Gwynn (1898); the original is not shown

But all the rest of the world who are called sinners shall stand in the judgment and be rebuked. Those in whom there is a little shortcoming will the judge rebuke, and make known to them that they have offended. And He will give them the inheritance of life after the judgment. And understand that our Lord has made known to us in His Gospel, that every man according to his work shall receive his reward. He that received money, showed the increase on it. He whose pound or talent produced tenfold, received life, perfect, in nothing lacking. He whose pound or talent produced fivefold, received the half of ten. One was given a tenfold authority and one a fivefold. Now consider and see, that the increase of five is less than that of ten; and the labourers who demand the reward excel them that received it in silence. They who toiled all the day, with bold face receive the reward and demand it, in confidence that He will add more to them. While they who worked one hour receive it in silence, and know that through grace they receive mercy and life. The sinners whose sins are many shall be condemned by the place of judgment, and shall go into torments. And from that time and onwards, judgment shall rule over them.

English translation by John Gwynn (1898); the original is not shown

Furthermore, hearken unto the Apostle who said, Every man according his work shall receive his reward. He that toiled little, shall receive according to his remissness; and he that made much speed, shall be rewarded according to his speed. And Job also said, Far be it from God to do iniquity; and far be it from Him to do sin. For according to a man’s works will He reward him, and a man shall receive according his ways. And also the Apostle said, Star excels star in brightness. So also is the resurrection of the dead. Therefore know that, even when men shall enter into life, yet reward shall excel reward, and glory shall excel glory, and recompense shall excel recompense. Degree is higher than degree; and light is more goodly than light in aspect. The sun excels the moon, and the moon is greater than the stars that are with her. And observe that the moon and the stars are also under the power of the sun, and their light is swallowed up in the splendour of the sun. And the sun has power along with the moon and the stars, that he may not abolish the night which has been separated from the day. And when the sun was created, he was called a luminary. And observe that the sun and the moon and the stars are all called luminaries; but luminary excels luminary. The sun obscures the light of the moon, and the moon likewise darkens the light of the stars; and star excels star in its light.

English translation by John Gwynn (1898); the original is not shown

And understand (this) also, from that which is of this world, those who labour with toil, and from the hired men who work with their fellows. There are some who hire their fellow-men by day-wages, and (these) receive the wage of their toil; and there are some who are hired for the month, and compute and receive the wage for the time, at the time agreed. And the day-wage is distinguished from the monthly wage; and yearly exceeds monthly wage.

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And also again, understand it from the authority that is in this world. There are some who please the king by their activity, and receive honour from those in authority. One receives a crown from the king, to become governor in one of the countries. And under the authority of another, the king places towns; and also he excels his inferiors in his attire. Some receive presents and gifts, and one honour is distinguished from another. There is one to whom the king gives the honour of being steward over all the treasury. Another, according to his lower condition, serves the king, and his authority is only to provide the daily food.

English translation by John Gwynn (1898); the original is not shown

Also in respect of penalty, I say that all men are not equal. He that has done great wickedness is greatly tormented. And he that has offended not so much is less tormented. Some shall go into outer darkness, where there is weeping and gnashing of teeth. Others shall be cast into the fire, according as they deserve; for it is not written that they shall gnash their teeth, nor that there is darkness there. Some shall be cast into another place, a place where their worm shall not die, and their fire shall not be quenched, and they shall became an astonishment to all flesh. In the faces of others the door shall be closed and the Judge will say to them:—I know you not. And consider that, as the reward for good deeds is not equal for all men, so it is also for evil deeds. Not in one fashion shall men be judged, but every man according to his works shall receive his requital, because the Judge is clothed in righteousness and regards not the persons of men.

English translation by John Gwynn (1898); the original is not shown

And even as I have showed thee concerning the world, how one honour excels another, of those that kings and rulers of this world give to those beneath them; also concerning this I have showed thee, that even as kings have good gifts to give to those honoured by them, so also they have prisons and chains and fetters, which are various kinds of bonds. One man offends the king with a grievous offence, and without inquiry he is delivered over to death. Another offends, yet is not deserving of death; he is put in bonds until he is judged; and is chastised, and the king remits his offence. There is another whom the king has held in regard; and outside the prison house he is kept in freedom, without chains and without bonds. He that is put to death is distinguished from him that is bound; and the punishment of one exceeds that of another, according to the desert of his offence. But come thou to our Redeemer, Who said:—Many are the mansions in My Father’s house.

English translation by John Gwynn (1898); the original is not shown

My beloved, men who are inferior in understanding, dispute about this that I write to thee, and say:—“What is the place in which the righteous shall receive a good reward; and what is the place in which are torments, in which the wicked shall receive the punishments of their works?” O man that thinkest thus, I will ask thee, and tell thou me, why is death called death, and why is Sheol called Sheol? For it is written that when Korah and his companions made a schism against Moses, the earth opened her mouth and swallowed them up, and they went down alive into Sheol. Therefore that was the mouth of Sheol that was opened in the wilderness. David also said, The wicked shall turn back to Sheol. We say that to Sheol, in which Korah and his companions were swallowed up, thither shall the wicked be turned back. For God has power, if He chooses, to give inheritance of life in heaven, and if it please Him, in the earth. Jesus our Lord said, Blessed are the poor in spirit, for theirs is the kingdom of heaven. And to one of those who were crucified with Him, who believed on him He swore:—Thou shalt be with Me to-day in the garden Eden. And the Apostle said, When the righteous shall rise again, they shall fly upwards to meet our Redeemer. But, however, we say thus: That which our Redeemer said to us is true:—Heaven and earth shall pass away. And the Apostle said, Hope which is seen is not hope. And the Prophet said, The heavens shall pass away as smoke, and the earth as a garment shall wear away; and its inhabitants shall become like it. And Job said concerning those that sleep, Till the heavens wear out, they shall not be aroused, nor shall they wake out of their sleep. From these things be thou persuaded that this earth, in which the children of Adam are sown, and the firmament that is over men, (even) that firmament which is set to divide the upper heavens from the earth and this life, shall pass away, and wear out, and be destroyed. And God will make a new thing for the children of Adam, and they shall inherit inheritances in the Kingdom of Heaven. If He shall give them inheritance in the earth, it shall be called the kingdom of heaven. And if in Heaven, it is easy for Him to do. For with the kings of the earth also, although each one of them abides in his own place, yet every place to which their authority extends, is called their kingdom. So the sun is a luminary set in the heaven, yet for every place to which its rays extend, its authority suffices, whether on sea or on land. And observe that the princes of the world also have banquetings and delights, and in every place or state into which they go, their banquetings are with them; and in whatever place pleases them, they make a prison-house. For the sun in twelve hours circles round, from the east unto the west; and when he has accomplished his course, his light is hidden in the night-time, and the night is not disturbed by his power. And in the hours of the night the sun turns round in his rapid course, and turning round begins to run in his accustomed path. As for the sun that is with thee, thou wise man, from thy childhood till the completion of thy old age, thou knowest not where he runs in the night-time, so as to circle round to the place of its course. Is it necessary for thee to inquire into those things that are hidden from thee?

English translation by John Gwynn (1898); the original is not shown

These memorials I have written for our brethren and beloved, the children of the Church of God, that when these come into their hands in various places, and when they read in them, they may also remember my insignificance in their prayers, and may know that I am a sinner also, and fall short; but that this is my faith, that I have set forth from the beginning and written, in these chapters written (by me). Faith is the foundation, and upon faith (rest) the works that become it. And after Faith (I wrote) that there are two commandments of Love. And after Love, I have written of Fasting, in its demonstration also along with its works. And after Fasting, I wrote of Prayer in its fruit and in its works. And after Prayer, have written about War and about whatever Daniel wrote concerning the kingdoms. And after War, I have written of the exhortation for Monks. And after the Monks, I have written about Repentance. And after Repentance, I have written about the Resurrection of the dead. And after the Resurrection of the dead, I have written about Humility. And after Humility, I have written of the Pastors, the teachers. And after the Pastors, I have written about the Circumcision in which the people of the Jews pride themselves. And after the Circumcision, I have written about the Passover, and about the fourteenth day. And after the Passover, I have written about the Sabbath, in which the Jews are puffed up. And after the Sabbath, I have written an Exhortation, on account of the dissension which happened in our days. And after the Exhortation, I have written about Meats, those that the Jews deem unclean. And after the Meats, I have written about the Gentiles, that they have entered in and become heirs instead of the original people. And after the Gentiles, I have written and proved that God has a Son. And after the Son of God, I have written against the Jews, who speak injuriously about Virginity. And after the apology about Virginity, I have written again Against the Jews, who say:—“It is appointed for us to be gathered together.” And after that defence, I have written about Almsgiving to the Poor. And after the Poor, I have written a demonstration about The Persecuted. And after the Persecuted, I have written at the end about Death and the Last Times. These twenty-two discourses have I written according to the twenty-two letters of the alphabet. The first ten I wrote in the six hundred and forty-eighth year of the kingdom of Alexander the son of Philip the Macedonian, as is written in the end of them. And these twelve last I wrote in the six hundred and fifty-fifth year of the kingdom of the Greeks and of the Romans, which is the kingdom of Alexander, and in the thirty-fifth year of the Persian King.

English translation by John Gwynn (1898); the original is not shown

These things I have written according to what I have attained to. But if anyone shall read these discourses, and find words that do not agree with his thought, he ought not to scorn them; because whatsoever is written in these chapters was not written according to the thought of one man, nor for the persuasion of one reader; but according to the thought of all the Church, and for the persuasion of all faith. If he shall read and hear with persuasion, it is well; and if not, it is meet for me to say that I wrote for those open to persuasion and not for mockers. And if again any reader should find words that are spoken by us in one fashion, and by another sage in another fashion, let him not be disturbed at this; for every man speaks to his hearers according to what he can attain to. So I, who have written these things, even if some of the words do not agree with what other speakers have said, yet say this; that those sages have spoken well, yet it seemed good to me to speak thus. And if any man shall speak and demonstrate to me about any matter, I will receive instruction from him without contention. Everyone who reads the sacred scriptures, both former and latter, in both covenants, and reads with persuasion, will learn and teach. But if he strives about anything that he does not understand, his mind does not receive teaching. But if he finds words that are too difficult for him, and he does not understand their force, let him say thus, “Whatsoever is written is written well, but I have not attained to the understanding of it.” And if he shall ask about the matters that are too hard for him of wise and discerning men who inquire into doctrine, then, when ten wise men shall speak to him in ten different ways about one matter, let him accept that which pleases him; and if any please not him, let him not scorn the sages; for the word of God is like a pearl, that has a beautiful appearance on whatever side you turn it. And remember, O disciple, what David said, From all my teachers have I learned. And the Apostle said:—Thou readest every Scripture that is in the Spirit of God. And prove everything; hold fast that which is good; and flee from every evil thing. For if the days of a man should be many as all the days of the world from Adam to the end of the ages, and he should sit and meditate upon the Holy Scriptures, he would not comprehend all the force of the depth of the words. And man cannot rise up to the wisdom of God; as I have written in the tenth discourse. But, however, the words of all speakers who do not take from the great treasure, are accursed and to be despised. For the image of the king (on his coin) is received wherever it goes; but (the coin) in which there is base metal, is rejected and is not received. And if any one should say, “These discourses were spoken by such an one;” let him carefully learn that to be careful to inquire about the speaker is not commanded him. I also according to my insignificance have written these things, a man sprung from Adam, and fashioned by the hands of God, a disciple of the Holy Scriptures. For our Lord said:—Every one that asketh receiveth, and he that seeketh findeth, and for him that knocketh it shall be opened. And the prophet said:—I will pour out my spirit upon all flesh in the last days, and they shall prophesy. Therefore whoever shall read anything that I have written above, let him read with persuasion, and pray for the author as a brother of the Body; that through the petition of all the Church of God; his sins may be forgiven. And let whoever reads understand what is written:—Let him that hears the word, communicate to him that causes him to hear, in all good things. And again it is written, The sower and the reaper shall rejoice together. And Every man according to his labours shall receive his reward. And There is nothing hidden that shall not be revealed to every man.