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2016年10月24日

Another from "The Old Testament Pseudepigrapha"...


   Following the ”Apocalypse of Daniel” I uploaded some time ago, I also checked some other Old Testament Pseudepigraphi, including that were referenced in the Introduction of the above text, and I found some to be extremely intriguing because of its incredibly relevant contents to which we now live.
   I basically do not read "non-canonical" writings with the same weight as I do to Canon, but the more I find which contain such sembrance to what is happening to us in our present world, the more I am inclined to regard them with more concern.
   Perhaps these are human works without the Canonical authority, but I give space to the possibility of some of them being a buried scripture of the same Canonical authority that were for some reason or the other, was either concealed and buried by various means, which at the time of the end were to be discovered by the Divine appointment, for example.  In fact it is even far less likely to think that there was no such attempt was ever made at all.  The Canon we now have are certainly preserved alive and well by the Divine protection (& intervention).  On the other hand, there are several expressions within our Canon that certain truth were kept hidden(undisclosed) "till the time of the end".

   Whether concealed by malice or by Divine concealement, the concealed documents and some of those oral teachings must have been read and are passed on to those people in the early Church age, and there is a major possibility as well that those were "reflected to" their writings.  If those teachings and information were so embedded to their hearts, their writings could be influenced by assumption, and their assumption  also likely to have dictated the manner of their writings in such a way that we could dig it out. Then consequently, even if their writings are not canonical but are humanly works, those lost truth might be in the messages as the backdrops. Not being "a slip of a tongue" but because the writers assumed those lost info were of the common knowledge as Canonical.  Then it might be worth digging it out...but of course with caution.  Fortunately we have those scholars' documents this way, and we can dip into those "wells". By the way, Issac, the Partiarch, were always digging wells. 

   If the writers of those early Churches knew something of those "lost items", their knowledge and wisdom would be so embedded in their writings even if those writings were not canonical.  By this way, we might be able to reach such concealed knowledge via those writings as well, not to replace the Canon that's already in our hands, but IF it clarify something and helps us search His heart better.
   For this reason I do not necessarily distance myself from those Apocryphal and Pseudepigraphical documents, such as Nag Hammadi, and Deadsea Scrolls, and such....but "with much caution", I do not close my mind from them IF I find it has quality of such relevance to our reality, such as something like what I am going to extract in this blog.

   One of those writings that sounds really, really "relevant today" is indeed intriguing at least partly.  Some like a part of "2nd Baruch (a.k.a. "Syriac Apocalypse of Baruch") could be kicked out of the Canon perhaps only because the contents as I will extract below did sound too fictional or too mere-humanly-oriented imagination UNTIL we actually live in a world like we do now, and find the stuff written in this document  to be actually afflicting us so severely, and those are so unbelievable but ctually happening(!).  (But Ezekiel was included in the Canon....!?)

   Please read this and check it for yourslef.  I can only pick up a small part.:




"2nd Baruch" (a.k.a "Syriac Apocalypse of Baruch" )

26
   And I answered and said:
   That tribulation which will be will it last a long time; and that distress, will it embrace many time?

27
   And he answered and said to me:
   That time will be divided into twelve parts, and each part has been preserved for that for which it was appointed.
   In the first part: the beginning of commotions.  In the second part: the slaughtering of the great.  In the third part: the fall of many into death.  In the fourth part: the drawing of the sword.  In the fifth part: famine and the withholding of rain.  In the sixth part: earthquakes and terrors.  In the eight(N/B:There is no "seventh" in my Paperback!-UGoGetit!)h part: a multitude of ghosts and the appearance of demons.  In the ninth part: the fall of fire.  In the tenth part: rape and much violence. In the eleventh part: injustice and unchastity.  In the twelfth part: disorder and a mixture of all that has been before.  These parts of that time will be preserved and will be mixed, one with another, and they will minister to each other.  For some of these parts will withhold a part of themselves and take from others and will accomplish that which belongs to them and to others, hence, those whom live on earth in those days will not understand that it is the end of times.

28
   But everyone who will understand will be wise at that time.  For the measure and the calculation of that time will be two parts:  weeks of seven weeks.
   And I answered and said:
   It is good that man should come so far and see, but it is better that he should not come so far lest he fall.  ...

29
And he answered and said to me:
  That which will happen at that time bears upon the whole earth.  Therefore, all who live will notice it.

42
....  The good that was mentioned before will be to those who have believed, and the opposite of those things will be to those who have despised....

44
.... For everything will pass away which is corruptible,...
....These are they who prepared for themselves treasures of wisdom.  And stores of insight are found with them.  And they have not withdrawn from mercy and they have preserved the truth of the Law.  For the coming world will be given to these, but the habitation of the many others will be in the fire.

46
 

48
  ... For in that time there will not be found many wise men and there will also be not many intelligent ones, but, in addition, they who know will be...
... and the works of the phantoms will be visible,...

51

52
   .... Enjoy yourselves in the suffering which you suffer now.  For why do you look f
   .... Prepare your souls for that which is kept for you, and make ready your souls for the reward which is preserved for you.
...

54
   You are the one who reveals to those who fear that which is prepared for them so that you may comfort them.  You show your mighty works to those who do not know....
  
66
  And the tenth bright waters you have seen;  that is the purity of the generation of Josiah, the king of Judah, who was the only one in his time who subjected himself to the Mighty One with his whole heart and his whole soul.  He purified the country from the idols, sanctified all the vessels which were polluted, restored the offerings to the altar, raised te horn of the holy, exalted the righteous, and honoured all those who were wise with understanding.  He brought the priests back to their minstry, and destroyed and removed the magicians, enchanters, and diviners from the land. ....

72

82

83
  ... since that which was promised will come. And we should not look upon the delights of the present nations, but let us think about that which has been promised to us rergarding the end.








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2016年05月01日

【UNABRIDGED EDITION!!】EXCERPTS from The Introduction on "The Old Testament PSEUDEPIGRAPHA


[10th,May, 2016]: "The Apocrypha of Daniel(Chs.1-14)"are now added at the bottom of the article in a Scroll Box.

In His First Coming, the Temple's High Priest has changed too frequently, if I remember correct, there were at least 4 High Priests during that period; And the change of Pope, but also in frequency of changes in any leadership of significant segments of society...

Also, I, too, agree with that Rabbi that Gog is likely to be the Uspresdnt , in which Russia is only the path to which the Gog is coming. If the time of this "Apocalypse of Daniel" was written parallels so much with what is to come in the end time, the finalruler theantichrist would plan is notamaleone. But, in the meantime, ...well.

It is from The Introduction on The Old Testament Apocrypha Volume I: "Apocalypse of Daniel". Mine is a paperback edition, and only this "volume I" has more than 2 inches thickness, so it is less coincidental to find this in just a few flipping away while I was checking 1- III Enoch, but couldn't find a specific issues I thought was in there, took me to "Apocalypse of Daniel". For the searching, I checked the "Introduction" instead of the text itself.

[Note: The Italics are as in the Text; The Underlines & Bold Letters are mine.]

The Old Testament Pseudepigrapha Volume One:
Apocalyptic Literature and Testaments
1983, by James H. Charlesworth.
Hendrickson Publishes Marketing,
LLC.P.O.Box 3473,Peabody,
Massachusetts 12961-3473.

APOCALYPSE OF DANIEL
(Ninth Century A.D.)

A NEW TRANSLATION AND INTRODUCTION
BY G.T. ZERVOS

In this present form the Apocalypse of Daniel is a comparatively late Byzantine apocalypse in which earlier traditions concerning the coming of the Antichrist and the end of the world are adapted to the particular historical situation of eighth-century Byzantium. Accordingly, the text may be divided into two major heterogeneous sections, the first of which (chs.1-7) is based upon the historical events of the Byzantino-Arab wars of the eighth century and their aftermath leading up to the coronation of Charlemagne in Rome in A.D.800, all of which the author relates in a cryptic manner and projects into the future as prophecies. The narrative leaves the historical sphere and enters the realm of apocalyptic with the beginning of the second and presents his own version of the end of the world as a direct continuation of the series of historical events described in chapters 1-7. The events of the last years of the world, which in this section also are recounted in the future tense as prophecies, are dominated by the figure of the Antichrist as well as his rise to power as king and messiah of the Jewish nation, which has been previously restored I Judea. His brief reign ---- characterised by the deterioration of nature, the persecution of Christians, an unsuccessful attempt at a miracle, and confrontations first with a dragon and then with three holy men ---- is brought to an abrupt end by the coming of the day of judgment and the appearance of Christ.



Texts

The text of the Apocalypse of Daniel is preserved complete in each of two manuscript and partially --- and in a much freer rendering ---- in a third. The complete texts are found in a fifteenth- or sixteenth century manuscript (MS M) in the School of Medicine at Montpellier, France (Nr.405, fols. 105r-15), and in a fifteenth-century manuscripts (MS B) in the Bodlean Library at Oxford (Codex Canonicianus Nr. 19, fols. 145-52). The partial text (MS V) is in the Bibliotheca Merciana in Venice (Marc. Grec. VII 22, fols. 14-16). The present translation is derived from photographs of manuscript B. This manuscript was published by V. Istrin in Otkrovenie Mefodie Patarskago I Apokrificheskie Vidienie Daniila (Moscow, 1897) pp. 145-50, but a re-examination of the photographs revealed numerous errors in Istrin’s edition, which reappeared recently in K. Berger’s Die griechische Daniel-Diegese.

Manuscript B is an extremely corrupt text with misspelled words in almost every line. The majority of these misspellings are obviously die to the confusion of the scribe ever various groups of Greek letters and diphthongs that during the course of the development if the language have come to be pronounced identically. Most of these misspellings or itacisms were corrected by Istrin and will receive no comment in the critical notes of the present translation. Other misspellings, omissions of words and phrases, and mistaken transcriptions by Istrin will be noted.

Original Language

There is no apparent reason why the original language of the Apocalypse of Daniel should be considered to be other than Greek. His assertion is supported by the use of the Greek Septuagint text for Old Testament quotations (4:14; 5:12; 11:11; 14:12) and for Semitic proper names (Hagar in 1:2f.; Ishmael in 1:4), as well as for the reference to the “flinty rock” in 13:8 (cf. Deut.8:15).

The case for Semitic sources for paths of the apocalyptic section (chs.8-14) would have to be built on such slight evidence as the occurrence of the odd Semitic place-name Gouzēth (9:7), which may be contrasted with the easily identifiable Greek place-name in chapter 1, and the Semitism “sons of men” (14:5). This phrase, although unique in this document, could still be explained as the influence of the Septuagint or possibly even of the New Testament.

Of interest also within this context is the confusion of the manuscripts over the three letters on the forehead of the Antichrist (9:25). While manuscripts M and V have readings that are easily understandable in Greek, manuscript B has the letters A K T; the scribe is obviously hard-pressed to explain their significance. This could suggest that this manuscript has observed the original letters from an earlier source. It is not inconceivable that his source was written in a different, possibly Semitic, language, this explaining an almost ridiculous attempt to elucidate the meaning in Greek of three letters transliterated from such a language as Aramaic or Syriac. However, for lack of more conclusive evidence, the most that can be said is only that these three examples ---- Gouzēth in 9:7, “sons of men” in 14:5, and the three letters on the forehead of the Antichrist is manuscript B (9:25) ---- could conceivably be faint traces f an earlier, possibly Semitic, source or sources that underlie the whole or parts of the apocalyptic section of the Apocalypse of Daniel.



Date

The date of the present form of our apocalypse can be determined with some precision by identifying the last historical event to which it makes reference. This appears to be the transfer of the kingdom from Constantinople to Rome (7:14), which may with reasonable certainty be interpreted as an allusion to the coronation of Charlemagne as emperor in Rome on Christmas Day, A.D. 800. This interpretation is supported by the description of the last Byzantine ruler before this event took place as a woman (6:10f), who corresponds to the historical figure of the Empress Irene, sole ruler of Byzantium from 797 to 802. It may therefore be concluded that the Apocalypse of Daniel was in all probability written between the early months of 801, allowing the time for the news of Charlemagne’s coronation to reach Byzantium, and the end of Irene's reign on October 31, 802.

The determination of the date of any possible earlier traditions and sources of the apocalyptic section would be extremely difficult and would have to depend on the identification of passages f the present apocalypse with those found in known earlier works. As will be seen below, the Apocalypse of Daniel, and especially its apocalyptic section, contains elements parallel to such early documents as the Sibylline Oracles ( books 3-5, 2nd cent., B.C. to 2nd cent., A.D.), 2 Baruch, 4 Ezra, and the Revelation of John( all later 1st cent., A.D.).

Furthermore, our apocalypse describe the conception of the Antichrist by a virgin who touches the head of a small fish into which the Antichrist has previously entered (ch.9). This account resembles a cryptic Christian inscription of the late second century on the tomb of Aberkios of Hierapolis, which depicts Christ as a fish that has been caught by a pure virgin. This parallel, in addition to those with the early pseudepigraphical works mentioned above, and incorporate some of them into his own work. It may be concluded, therefore, that the original date of certain elements of this apocalypse could be centuries earlier than that of the document as a whole and that some of them could fit into the apocalyptic environment that produced such works as the Sibylline Oracle, 2 Baruch, 4 Ezra, and the Revelation of John.


Provenance

Berger's suggestion of a provenance on the Greek islands rather than in Byzantium itself, because of what he describes as the considerable role which the former play in the manuscripts of the apocalypse, does not seem to be well founded. The word nēsos(island) occurs only twice each in manuscripts M (2:15 ; 5:9) and V ( vss.34,36) and three times in manuscript B ( 5;9;11;8 twice). Such a paucity of references to the term "island" within a document could hardly warrant the conclusion of a provenance in the Greek islands. Even these few instances could perhaps be explained more satisfactorily as an example of the dependence of the Apocalypse of Daniel on the imagery of the Revelation of John (See "Relation to Canonical Books"), in which islands are which islands are mentioned three times (Rev. 1:9; 6:14; 16:20). Rather, the overwhelming concern f the apocalypse for the city of Constantinople, at least throughout the historical section, suggests that the "mother of cities"(7:11), Constantinople itself, is the place of origin.

The change in the overall character of the Apocalypse of Daniel in proceeding from the historical to the apocalyptic section is also apparent in the corresponding geographical shift from Greek Byzantium to Hebrew Judea. This probably reflects the distinctive provenance of the supposed earlier sources of the apocalyptic section, but to determine this provenance with any degree of certainty would be most difficult. Aside from the references to Judea (8:1) and Jerusalem ( 8:5; 9:14), the only other geographical clue is the place-name Gouzēth (9:7), which Berger explains as the transcription of Kush, the Semitic name for Ethiopia. He concludes, however, that it is more satisfactorily identified as Egypt by a literary parallel occurring in another Christian apocalyptic work. At any rate, on the basis of such meager information the most that can be said is that the provenance f the hypothetical sources of the apocalyptic section is perhaps in a Semitic rather than a Greek environment; Palestine and possibly Egypt are suggested by reference in the text.


Historical Importance


In its present form, the Apocalypse of Daniel has significance mainly within the context of late eighth century Byzantine history. The author describes three Byzantine rulers, the first very favourably and the last two in a derogatory manner. The first emperor, as described in chapters 3-5, has characteristics of both Leo III (717-41) and his son Constantine V (741-75); but he is probably to be identified with the latter. Both Leo III and Constantine V are notorious in Byzantine history, the former as the initiator and the latter as the most zealous proponent of the iconoclastic movement, which literally shook Byzantium in its very foundations for over a century until it was finally defeated in A.D. 842. On the contrary, the last two rulers, who are described so unfavourably in chapter6, correspond to Leo V (775-80) and Irene (797-802 as sole ruler), both of whom in varying degree opposed the iconoclasts. Irene, in fact, convened the Seventh Ecumenical Synod which met at Nicaea 787 and officially reinstated the veneration of icons and condemned iconoclasm as heresy, acts for which she was later canonized by the Orthodox Church.

The extreme favouritism of the author of the Apocalypse of Daniel toward Constantine V and his obvious dislike of Leo IV an Irene perhaps betray his own iconoclastic tendencies. These, however, he never states in this work, possibly out of fear, since he probably wrote during Iren's reign after the decision of the Seventh Ecumenical Synod. Thus, a supporter of iconoclasm, writing at a time when his party was apparently defeated by what must have seemed to him as a heretic empress, could have viewed this development in connection with the rise of a new political power under Charlemagne as the beginning of a series of events that were expected to take place at the end of the world. Accordingly, the author drew upon earlier traditions and sources dealing with the last days and composed his own version of what was supposed to follow in the near future. If this hypothesis is correct, it would explain the sudden leap in the story line of Apocalypse of Daniel from Byzantine political scene in 801 to the apocalyptic narrative concerning the Antichrist and the last days of the world.


Theological importance

Since the Apocalypse of Daniel is historically and politically oriented, there is relatively little theological material contained in it. God appears mainly when he intervenes in the political or military history of nations, as for example in chapter 3, in which he determines the outcome of the Byzantino-Arab wars (cf.6:9 and 7:11); but he is also responsible for the abundance of fruits of the earth in peacetime (5:16). Men also is shown chiefly in political and military situations; but in the sphere of religion he is divided into two camps according to faith: The Roman Christians and the misbelievers (especially the Arabs and Jews). World history is presented as proceeding toward a final "judgment and recompense"(14:14), but exactly what is to follow is not specified beyond a single statement concerning the flowering of Christ as “Lord and king of glory" (14;16). There is only one mention of an angel in 3:7, but this verse could be dependent on the imagery contained in chapter 16 of the Revelation of John (see "Relation to Canonical Books"). As far as can be ascertained from the description of the sinful rulers in chapter 6 and from the account of liturgical degeneration in chapter 2:5-8, the ethics of the apocalypse seem to be along the traditional lines that would be expected in a mediaeval Christian work.

The most important single theological aspect of the Apocalypse of Daniel ---- and which significantly seems to belong to the earlier underlying sources ---- is a relatively complex dualism centering on the figure of the Antichrist, who is the leader of the final assault by the forces of evil against Christians. Jews (ch.11), demons (ch.12), and even nature itself (chs.11:5-11; 12:9-13) take part in this great persecution, while the whole affair is summarily described as "the deception of the devil" (14:15). Given in chapter 9 are important details about the origin of the Antichrist as well as a bizarre description of his person. The "theology" of the Antichrist as presented in this apocalypse is completed by the addition, in the last two chapters, of the accounts of his unsuccessful attempt at a miracle and and his confrontation with three holy men leading up to his final downfall, which coincides with the coming of the day of judgment and the appearance of Christ.



Relation to canonical books

Except for such scattered references to biblical books in 1:1 (Mk 13:7-8, and parallels), 4:14(Deut.32:30); 5:12 (Isa.2:4); 9:9f.(2Thes.2:3); 11:11(Prov.11:32); 14:9(Heb.11:38), and 14:12(Ps.51:19), the Apocalypse of Daniel seems to be primarily dependent on the imagery and language of the Revelation of John. In fact, the overall framework of this apocalypse is reminiscent of the sixth and seventh bowls of God's wrath described in Revelation 16:12-21 and of the fall of the great harlot Babylon portrayed in chapters 17 and 18. In revelation 16:12 we find the idea that the Euphrates River will dry up so that the way of the kings of the East may be prepared. Similarly, in the Apocalypse of Daniel 1:2 a bush that restrains the three sons of Hagar also dries up, and according to 1:3 these three figures that enter Babylonia, the area around the Euphrates River. In Revelation 16:13-16 three unclean spirits go forth to gather the nations of the world to the great final battle of Armageddon. This brings to mind the three armies left by the three sons of Hagar against Byzantium, where they engage in the great war with the savior-king and his two small boys (chs.1-4).

  A significant parallel may be seen at the climax of the attack by the respective forces of evil in each of the narratives in question. In both cases very similar statements occur concerning sounds and voices from heaven and a great earthquake, which seems to signal the turning point in the battle (Rev. 16:17f.; ApDan 3:7). Finally, the description of the great harlot Babylon in Revelation (chs.16-18) is obviously the prototype of the references to Babylon in our apocalypse (7:2, 5, 11). This is verified by similarities even in details such as the seven hills of the city Babylon (Rev. 17:9; ApDan 7:2,5) and the woes pronounced upon this city (Rev. 18:10,16,19; ApDan 7:2,5,11).

Aside from the possibility that the historical structure of the Apocalypse of Daniel is dependent on the succession of events described in chapters 16-18 of the Revelation of John, there also seem to have been a certain amount of borrowing of specific images. For example, Revelation 14:20 presents the image of blood as deep as the bridles of horses, and the Apocalypse of Daniel 4:8 portrays horses as being submerged and drowning in blood. According to Revelation 9:6 men will seek death and desire to die, and according to our apocalypse 12:4f, people will be calling on death and will be blessing those who have already died. The drying up of all greenery, trees, and flowers, and the description of the earth as being like copper according to the Apocalypse of Daniel 12:9-11 could be a reflection of the burning of one third of the trees and green grass on the earth that is depicted in Revelation 8:7. Finally, a striking parallel image in the two documents is the description in Revelation 6:15f. of the kings of the earth and magnates among others, hiding themselves in the caves and the rocks of the mountains and calling on the mountains and rocks to fall on them. This seems to be reproduced in the Apocalypse of Daniel at 2:15, where it is written that rulers and magnates will "flee to the glens of the mountains" and in 12:6 (MS M only), where it is said that people will entreat and beg the mountains to cover them.

Finally, there are a number of parallel phrases and terms in the two works that would support a dependence of the Apocalypse of Daniel on the Book of Revelation. The most outstanding of these are the phrases "sand of the sea" used to describe the multitudes of the enemy in our apocalypse at 12:1 (cf. Rev. 13:8). The terms "mountains" and “islands" are used together twice in Revelation (6:14; 16:20), while appearing also together in the present apocalypse at 5:9 and separately at 1:9; 2:15, 17; 11:8; and 14:9. Also of interest are the similes of the mourners of fallen Babylon as sailors in Revelation 18:17-19 and merchants in 18:3, 11, and 15. Sailors will lament over fallen Babylon according to the Apocalypse of Daniel 7:13, merchants will do likewise according to 7:14 (MS M only). Each of these parallel terms and phrases would seem insignificant alone. However, when viewed together and in connection with the previously discussed similarities of historical structure and imagery, they strongly indicate a dependence of the Apocalypse of Daniel on the Revelation of John.


Relation to apocryphal books

The Apocalypse of Daniel is only one of a considerable number of similar apocalypses that are strangely reminiscent of the early Jewish pseudepigraphical works. That the Apocalypse of Daniel either influenced or was influenced by one or more of these contemporary documents cannot be doubted, as this is evidenced by several example of direct dependence. It is beyond scope of this introduction, however, to examine this matter in more detail. The most that will be done will be to point out some of the most significant parallel between this apocalypse and some earlier pseudepigrapha.

The reference to the king of Romans by the initial letter of his name (ApDan 3:12) could stem from Sybilline Oracles 5.1-51, in which most of the Roman Emperors from Julius Caesar to Mercus Aurelius are identified by the numerical value twenty, as is the case with the Roman king mentioned in the Apocalypse of Daniel 3:12. It should be noted that this apocalypse follows the motif of the Sybilline Oracles as opposed to that used in the Revelation of John 13:18, in which the figure represented by the second beast is identified by the number 666, the sum of the numerical values of all the letters of his name. In view of the probable dependence of this apocalypse on Revelation, as discussed in the preceding section, the method for denoting emperors could indicate that this particular element is borrowed from another source, possibly the Sibylline Oracles.

Another concept of the Sibylline Oracles worthy of note in relation to the Apocalypse of Daniel is that found in Book 3, 75-77, in which a woman is described as the last ruler before the end of the world. This idea accords with 6:10f. of our apocalypse, which also presents a woman as the last ruler of the "Seven-hilled" city in an eschatological context (cf. Rev. 17). The similarity between the two texts is strengthened by the appearance in both of a malevolent figure who will deceive people, especially the Jews. In Sibylline Oracles 3.63-69 the deceiver is Beliar, or Satan, and in our apocalypse the later chapters are concerned with the Antichrist, who will deceive the Jews into worshipping him as the Messiah.

A final motif of the Sibylline Oracles present also in the Apocalypse of Daniel is that expressed in 3:10 and concerns the saviour-king of the Romans, "who people say is dead and useful for nothing, who people think died many years before." This is apparently a reference to the early Nero redivivus legend, which found its way repeatedly into the Sibylline Oracles (e.g. 4.119, 138f. 5.33f. 101-7, 137-54) and is implied in Revelation 13:3. The essential difference between the use of this motif in the Sibylline Oracles and Revelation on the one hand and in the Apocalypse of Daniel on the other is that in the former two works it refers to the monstrous figure of Nero as an enemy of the people of God, and in the present apocalypse it is applied to the savior-king sent by God.

Chapter 10 of the Apocalypse of Daniel contains an interesting description of the fruitfulness of the earth just prior to the rise to power of the Antichrist. The phraseology in 10:3f. includes vine branches, grape clusters, and individual grapes; this cluster of images is strongly reminiscent of what R.H. Charles referred to as a "fragment of an old Apocalypse recorded in I Enoch 10:19, 2 Baruch 29:5, and later by Papias through the quotation preserved in Irenaeus, Contra haereses 5.33.3. Exactly which of these documents was the source of the parallel passage serves to demonstrate that the author of the Apocalypse of Daniel did at least take into consideration much earlier sources and in this particular case interpolated, although not without modification, early apocalyptic material into his own work.

Another possible case of the insertion of foreign material into the Apocalypse of Daniel may perhaps be seen in chapter 13, which concerns an unsuccessful attempt by the Antichrist to turn a stone into bread in the presence of his Jewish worshippers. There appear to be elements from another tradition interwoven into the fabric of this chapter. This is indicated by the use of two different Greek words ---- lithos (stone) in verses 1 and 2, and petra (rock) in verse 8 and 10 ---- to describe the stone. Furthermore, the verses in which the term petra is located (vss.8-13) stand apart from the rest of chapter 13 and from the apocalypse as a whole in two significant ways. First, these verses are written as a block in the present tense as opposed to the rest of the document, which, except for a very few scattered instances, is in the future tense. Secondly, verses 8-13 relates a series of events that are theologically incompatible with the Book of Revelation, which has been shown to be a major source of the imagery in our apocalypse.

Verses 8-13 describe the Antichrist commanding a “flinty rock” to become bread in order to impress the Jews. Instead, the rock becomes a dragon as an enemy of the Antichrist is contrary to the portrayal of the dragon (Satan) in Revelation 13:2, 4, 11; and 16:13 as an ally of the two bestial Antichrist figures described in Revelation 13. The linguistic evidence of the two different Greek words for the stone used in the two sections of chapter 13, the grammatical peculiarity of the second section being in the present tense, and the theological incompatibility of this section with the main source of the imagery of the apocalypse as a whole, the Book of Revelation, would indicate that verses 8-13 of chapter 13 of the Apocalypse of Daniel are based on material originating from another source. The closest parallel to the imagery presented in these verses may be found in 4 Ezra 5:5, in which a stone is also said to “utter its voice” within an eschatological context closely resembling the woeful times preceding the end of the world as presented in the last chapters of the Apocalypse of Daniel.

Finally, and of particular interest in connection with the relation of the Apocalypse of Daniel to other apocryphal works, is the suggestion made by W. Bousset concerning the existence of a now lost apocalypse dealing with the Antichrist, which was entitled, according to Bousset, the Apocalypse of Daniel. Even more interesting is the possibility raised by Bousset that this lost apocalypse was used as a source by the third-century Christian Father Hippolytus, thus bringing the date of this hypothetical document to a period approaching that of the early pseudepigrapha. An investigation of the possibility of the existence of such a document and its relation to the other mediaeval apocalypses would perhaps clear up many of the questions concerning the sources of the apocalyptic material preserved in the Apocalypse of Daniel.


Cultural Importance

The present Apocalypse of Daniel was until very recently accessible only through the manuscripts themselves or through Istrin's rare edition of 1897, and then only to those with a knowledge of Greek. Berger's publication in 1976 made it available in German, while the present translation is the first appearance of this document in English. Under such circumstances the Apocalypse of Daniel can hardly be said to have exercised any significant influence on our culture. However, certain concepts embodied in this and similar Byzantine works, although originally intended for one specific period of history, have lived on through the popular beliefs and aspirations of those nations that have identified the Byzantine spiritual tradition.

As the centuries passed, the Turks replaced the Arabs as the "sons of Hagar" and the "Ishmaelites" and became the relentless enemies of the Orthodox nations of the Balkans and eastern Europe. The Ottoman Empire eventually enveloped all these peoples, except the Russian, and took the "Seven-hilled" city of Constantinople in 1453. The subsequent decline of the Turkish Empire was paralleled by the emergence of Russia as a world power and later by the establishment of such independent and restive Balkan states as Greece, Bulgaria, Serbia, and Romania. Thus was created a political situation reminiscent of eighteen century Byzantium, with free Orthodox nations again in conflict with the "sons of Hagar."

A new significance was acquired by the old Byzantine apocalypses that told of a Roman king named Constantine who would defeat the Ishmaelites and drive them away from the "Seven-hilled" city. This concept was especially tantalizing to the Russians, who considers themselves to be the inheritors of the Roman sovereignty after the fall of the Byzantine Empire. The Russian rulers were called czars after the Caesar and Moscow was the Third Rome --- after classical Rome and the New Rome, which was the official title of Constantinople. The centuries long struggle of Rome to gain strategic access to the Mediterranean Sea also took on the nature of a holy war to liberate the old Byzantine imperial city of Constantinople, which happened to sit astride the Bosporus, the natural gateway from the Black Sea to the Mediterranean.

Catherine the Great went so far as to christen her second grandson Constantine in 1779, as part of a plan to drive the Turks out of the Balkans and Asia Minor and to reestablish the Byzantine Empire with her grandson as its ruler in Constantinople. The Romanov dynasty also pursued an aggressive foreign policy against the Turks throughout the nineteenth century. This culminated in World War I with the secret treaty of the Allies awarding Constantinople to Russia after victory. The Russian Revolution of 1917 intervened, however, and Russia withdrew from the wars and struggles. At any rate, this interest of the Russians in mediaeval apocalyptic traditions explains the appearance in the late nineteenth century of collections of Byzantine apocalypses in Russian editions, such as that of Istrin and the Anecdota Graeco-Byzantina of A. Vassiliev, which appeared in Moscow in 1893.


The influence of mediaeval apocalyptic traditions may also be seen in the case of modern Greece. The Greeks were the first of the Balkan peoples to achieve their independence from the Ottoman Empire in 1830 and have added traditional Greek territories to their state roughly every generation since that time at the expense of the ever-dwindling Turkish Empire. The old prophecies concerning a king named Constantine who would drive the Turks from Constantinople seemed to be coming true in the early 1920s when indeed King Constantine XII (twelfth in line from Constantine the Great) ruled Greece at a time when a Greek army of occupation had landed in Asia Minor and was moving eastward. Although the expedition failed and the Greeks were driven out of Asia Minor, there can be little doubt that the ancient popular traditions had played s not inconsiderable role in the foundation of the Greek war plans. Even today the belief is widespread among the Greek people, as the only remaining free Orthodox nation, the someday a Constantine well accomplish the reconquest of the “Queen of cities,” which has until now eluded their grasp. The examples of Russia and Greece serve to demonstrate how Byzantine apocalyptic traditions, if not such works throughout the centuries and continue to have the potential to do so.




Apocalypse of Daniel Chs. 1-14[全章]

The Old Testament Pseudepigrapha 
volume I

Apocalypse of Daniel




1


  According to the God-spoken word which says: "When you hear of wars and rumors of wars, nation will fight against nation, and kingdom against kingdom, earthquakes, plagues and deviations of stars. " Then the bush which restrains the sons of Hagar will dry up. And three sons of Hagar will go forth into great Babylonia, (whose) name(s are) Ouaches and another Axiaphar, and the third Morphosar. And Ishmael will come down the reign of the land of swift passage. And he will establish his camp in Chalcedon across from Byzantium. And the other one will come to Antioch, Chilicia, and Iberian Anatolia, the Thrakysan country and Smyrna and as far as the Seven-hilled (city). And he will spill Roman blood. And another will come to the region of Persia and (to) the Galilean country, the Armenian border, and the city of Trebizond. And he will come to the region of the land of the Meropes. And he will massacre male children from two and three years old and younger. And he will consume them by the sword. And the third one will come down the regions of the north and Mesiaspolis and Synopolis, and Zarichos, the regions of Chrysiapetra, and the well-lit valley and Bithynia, and of Daphnousia, Chrysioupolis, and Damoulion and as far as the Seven-hilled (city).


2


  And therefore all these (will) slaughter an infinite multitude of Romans from two and three years old and younger. And they will gather together toward the sea. And in their ships (will be) a myriad myriads. And these will be other infinite and innumerable multitudes. And in that place many will deny our Lord Jesus Christ and the holy gifts and will follow the apostates. And every sacrifice will cease from the churches. And the liturgy of God will be mocked. And the priests will be as laymen. And Ishmael will cry over against out with a great voice, boasting and saying, "Where is the God of the Romans? There is no one helping them, for we have defeated them completely." For truly the three sons of Hagar will roar against the Romans. And they will cross over against the Seven-hilled (city) toward Byzantium. And conferring, they will say (among) themselves, "Come and let us make a bridge in the sea with boats and transport horses for ourselves to Byzantium, the Seven-hilled (city)" But the rulers of the Romans and the magnates of the Seven-hilled (city) will flee to the glens of mountains. And there will be fear and affliction. And there will be much necessity of the mountains. And the people of the Seven-hilled (city) will be afflicted by the sword. Woe, woe then. How will the orthodox faith of the Christians and the invincible power of the honourable and life-giving cross be overcome?"


3


  But hear, brethren, that because of their iniquity God forbears. And the first will set up his couch across from Byzantium. And he will strike and they will be stricken. And then the rulers of the Romans blaspheme, saying, "Woe, woe, neither in heaven do we have a king nor on the earth." And with this word the Lord will incline his mercy toward the Romans and toward their revenge and will repay justice to his enemies. And there will be a great sound from heaven and a fearful earthquake and a voice from the angel from heaven. Ad the Lord will incline his head and will set his fury against the sons of Hagar and upon the feet of Ishmael. And the Lord will lift up the cowardice of the Romans and put (it) into the hearts of Ishmael, and the courage of the Ishmaelites into the hearts of the Romans. And the Lord will raise up a king of the Romans, who people say is dead and useful for nothing, who people think died many years before. The Lord is reserving this man in the outer country of Persia. This (is) his name: that which (begins with) the letter K of the alphabet. And this man is coming to the Seven-hilled city toward the evening. And he will prepare for his enemies. And on Saturday morning, as the sun rises, he will engage in a great war with the nation and the sons of Hagar, both he and the two boys. And the rulers of the Romans will gather together in Byzantium. Then even the priests of the Roman and the bishops and abbots who are found will bear weapons of war.


4


  And when he has gathers those together with (the) two small boys, that king also will join in a mighty war with the nation of the sons of Hagar. And he will massacre them like the grass of a reed being burned by fire. And from their blood a three-year-old bull will drown. And the king alone will pursue a thousand and the two small boys myriads. And Ishmael and the sons of Hagar will be butchered to the end. And there will be war and great bloodshed such as has not been since the foundation of the world. The blood will be mixed in the sea one and a half miles. And in the streets of the Seven-hilled (city) horses will be submerged, drowning in the blood. And from that nation and from Ishmael there will remain only three tents of men. And (the) sons of Ishmael will serve the Romans to the end will serve the chief donkey drivers of the Seven-hilled (city for) thirty years. And the nature of Ishmael in the sword and in captivity is more bitter and more grievous beyond that of the Romans. And the Roman race will desire to see a trace of Ishmael and will not find (it). And then the prophetic word will be fruitful (that says): “How will one pursue a thousand and two remove myriads unless the Lord God rejected them and the Lord gave them over?”


5


And the king of Romans will subdue every enemy and adversary under his feet. And the sceptre of that king will be long lived, likewise (that) of the two small boys. And his fame will go forth from the east and the west. And there will be one empire. And no one will resist him because this man has come from God and he will cause all war to cease. And there will be great peace. And every city and fortresses will be built. And there will be many altars acceptable to God in all the civilized world. And all the islands and the mountains will be inhabited. And the bread and the wine and the olive oil and the gold and and the silver will increase in all the earth. And the king will cause all hostility to cease upon the earth. And they will make their weapons into scythes. And his reign will be (for) thirty-six years. And the rulers of the Romans will desire to join in war but will not find (it). And all the perimeter(s) of the earth will fear them. And that king will glorify God because in his reign God gave to him the good things of the earth which he did not give since the foundation of the world. And the king will fall asleep in peace. And his two small boys will be taken up in peace after thirty-three years.


6


And after him there will arise from the north another king. And working great impurities and many injustices, he will also work great iniquities. And he will couple mother and son and brother and sister. And he will bring the monks out of the holy monasteries and will join the monasteries together and will cause the nuns to lie with his nation. And he will work great transgressions. Woe, woe then (to) the Christian race. Woe to those who are pregnant. And the priests of God also will cease. And the Lord God will call fire from heaven and will consume them. And after him a foul and alien woman will reign in the Seven-hilled (city). And she will settle on the southern side of the Seven-hilled (city).


7


And therefore woe (to) the Christian race. And woe to you, Seven-hilled Babylon, because the Byzantium of God will flee from you. And your holiness and your temples will flee from you. And your glory will fall. And woe to you, Seven-hilled Babylon, the new Byzantium. And woe to you, the Christian race. Again (there will be) an inroad of nations, again fear (among) the Romans, again slaughters and disturbances (for) the Romans nation. Churches will be destroyed. The faith has been dissolved. Women conceive the babies of misbelievers. And therefore woe to you, wretched Babylon, the mother of cities, because God will incline his wrath which emits fire. And your high walls will fall. And there will remain in you only one pillar of Constantine the Great, so that they who sail the sea may lament there. And furthermore the kingdom will be taken up from him and will be given to Rome.


8


And another great sceptre will arise from Judea. And his name (is) Dan. Ad then the Jews, the implacable Hebrew race, who are dispersed into cities and countries, will be gathered together. And they will be gathered together there. And they will come into Jerusalem toward their king. And they will afflict the Christian race in all the earth. Woe, woe, good people.


9


With him reigning, the Antichrist will go forth from the lower regions and the chasms of Hedes. And he will come into a small garidion fish. And he is coming in the broad sea. And he will be caught by twelve fishermen. And the fishermen will become maddened toward each other. One will prevail over them, whose mane (is) Judas. And he takes that fish for his inheritance and comes into a place named Gouzeth and there sells the fish for thirty silver pieces. And a virgin girl will buy the fish. Her name (is) Injustice because the son of injustice will be born from her. And her surname will be Perdition. For the touching the head of the fish she will become pregnant and will conceive the Antichrist himself. And he will be born from her (after) three months. And he will suckle (from) her (for) four months. He comes into Jerusalem and becomes a false teacher. And he will appear quiet and gentle and guileless. The height of his stature (will be) fifteen feet. And the hairs of his head (will reach) as far as his feet. And he (will be) large and three-crested. And the track of his feet (will be) large. His eyes (will be) like the star which rises in the morning, and his right (eye will be) like a lion’s. His lower teeth (will be) iron and his lower jaw diamond. And his right arm (will be) iron and his left copper. And his right hand (will be) four and a half feet (long). (He will be) long-faced, long nosed, and disorderly. And he also has upon his forehead three letters: A, K, T. And the A signifies “I deny,” the K: “And I completely reject,” the T: “The befouled dragon.” And the Antichrist will be teaching and being taught.


10


At that time there will be an abundance of grain and wine and olive oil such as has not been since the foundation of the world. And in those times the ear will pour out a half measure of grain. And the vine branch will put out a hundred grape clusters. And the grape clusters will bear ten thousand (grapes) and will pour out a hundred measures. And the seed of the olive tree will be complete. And produce her fruits a hundredfold.


11


And the Jewish nation and the Jerusalemites will take counsel saying, “Come, let us make this admirable man king.” And they make him king and crown him (after) three days. And he will reign (for) three years. And in is first year all the grass upon the earth will fail. And in the whole world there will not be found a half measure of grain or a half jar of wine nor other fruit. Then there will be a mighty plague. And those on the mainland will flee to the islands and those on the islands to the mainland. And for a time a manner of disease will be upon the whole earth and a great plague which has never occurred until that era. And the people will be deadened. If the just man is barely saved, how will the sinner appear?



12


And then the unclean spirits and the demons will go forth like the sand of the sea, those in the abyss and those in the crags and ravines. And they will adhere to the Antichrist and they also will be tempting the Christians and killing the babies of the women. And they themselves will suckle from them. And then the people will be calling upon death and digging up the tombs and saying, “Blessed and thrice blessed are you who have already died, because you did not reach these days. And they who go down to the sea also (will be) saying, “May the furies of your waves swallows also, O holy sea." And then all flesh of the Romans will lament. And whole there will ne temporary joy and exultation of the Jews, (there will be) affliction and oppression of the Romans from every necessity of the evil demons. And the earth will become like copper. And all greenery will dry up. And every tree and every flower upon the earth will fail. And the lakes and the rivers and the wells will dry up. And the moisture of the waters will completely dry up.


13


And the Antichrist will lift up a stone in his hands and say, “Believe in me and I will make these stones (into) bread.” And then (the) Jews will worship (him), who are saying, “You are Christ for whom we pray and on account of you the Christian race has grieved us greatly.” And then the Antichrist will boast, saying to the Jews, “Do not be grieved thus. A little (while and) the Christian race will see and will realise who I am.” And the Antichrist lifts up (his) voice toward the flinty rock, saying, “Become bread before the Jews.” And disobeying him, the rock becomes a dragon. And the dragon says to the Antichrist, “O you who are full of every iniquity and injustice, why do you do things which you are not able?” And the dragon shames him before the Jews.


14


And then three men will go forth and will condemn him (as) a liar and a deceiver. And these three men, two from heaven and one from the earth, also walk before the Antichrist and say, “Woe to you, O worker of injustice and inheritor of eternal fire.” And they will walk in all the earth, crying out and saying t the afflicted Christians, “Hear, O sons of men, and do not worship him, because he is not the Christ nor a God-fearing man, but he is the Antichrist.” And many Christians will run to the feet of the saints and say, “What shall we do, O saints?” Where shall we Christians hide?” And many of the Christians will hide in the mountains and caves and in the holes of the earth (and) will be saved, so that the treacherous Samuel might not seize them. And when the Antichrist finds these three men he will kill them by the sword. Then that spoken by the prophet David will be fulfilled: “Then they will offer up bulls upon your altar. And vanities against the Christians, the great day of the Lord draws near. And there will be judgment and recompense. And the deception of the devil will fall. And the light of the world, Christ our Lord and king of glory, will flower, to whom is due all glory and honour and dominion forever. Amen.



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2016年02月14日

Holy Relics and Hagia Sophia

   前回黙示録のAnti-Christ/False Prophetに関連してMidnight Expressについて触れましたが、


   それについては、Vaticanの事は間違いなく語られてきていますが、Vaticanは西方教会であって、東方の[ギリシアとロシア正教]は

Hagia Sophiaが基ではなかったでしょうか?


   Midnight Expressの中に、イエス様の顔を覆っていた布とされているRelicの顔の影(跡?)とされているものがサブリミナルに使われていないか、という記事を書きましたが、Relicsと言えば、Hagia Sophiaではないでしょうか?

Hagia Sophia=聖ソフィア大聖堂がその後Ottoman Empireでモスクにされてしまったままだと思い込んでいたところ、いつの間にかとうの昔に博物館になっていたというデータだらけになっていて慌てマスタ。

   このSophiaですが、このSophiaとはカトリックやオーソドックスの聖人の一人から取った名称なのでは?と思っていたのですが、ちょっとWebを上滑りしただけで、どうもこれは神性の『知恵』を象徴する名称としてつけられたようにあるのです。それだと、私がまず思い出した外典に出てくるSophiaという女性と一致する側面だらけですので、外典を再確認したのですが、超Gnosticな文献なので読み続ける意欲があまりなくなって途中で放置していたやつなのですが、内容は割と冒涜的にGnosticです。Holy Grail等に関係してくるのではないかと思うのですが、NewAgeの言うGaiaと似ているのでしょうか?よく知りませんが、Gaiaって、NewAgeの人の言う母なる大地の神的なのですよね?これをそうした異端やそっちの解釈にすれば、Hagia Sophiaは一般的に注目する以外の別なそっちの方の重要性が浮かびます。

   私がHagia Sophiaに触れてのは、学生時代の中世の美術史の勉強の中からで、実際この建物の美術史上の重要性と言うか美しさとOriginalityの側面が大重要なのですが、Webじょうほうなどだとその話ばかり「過ぎ」て、宗教上や政治の関連の話は、美術史や建築のの化的な情報で溢れ返り過ぎ、中々普通n探し方では掴めなくなってしまっているので、スモークスクリーンをかけて居ないかと疑いたくなりますね。


   あと、ある私のSubscribeしているYoutubeChannelの何所かで(後で見つけて貼ります)

NewWorldOrderに向けて、東西教会の再統合の段階について触れられていましたが、

Pope Francisがチリだったっけ?Cubaか?のOrthodox Churchの教皇に会いに行ってしまったし、

矢張り、Hagia Sophiaは、美術史的にだけ扱わない方がよいのではないかと思い、

一度昨日非公開にしてしまって、今こうして書いているこれのオリジナルのseesaaに出した記事を、今書いて居るように再編して再公開しようとしたのに、私の全てのseesaaブログは、編集も更新はもちろん、公開・非公開などの再設定まで、しようとするとPC自体がフリーズしてしまっております。


このFC2までフリーズされたら大変なので、再読せずに一応今投稿しました。追って校正します。

posted by BA-FT-WS at 19:20| Comment(0) | ♫12 Apocryphal Writings ♪ | このブログの読者になる | 更新情報をチェックする

2013年01月10日

"The Book of Thomas" &「しない者」と「する者」

 
[2015-05-14 07:00-ish校正] この色

not yet completed!


末端加害者に付いて以前から思っていた事のひとつに、以下の点があります:

  (集スト等の)加害者が加害者たる所以として考えらるものとしてあるのが、例えば「善悪の区別が全くつかない」とか、「ついても、そう出来なかった理由(誘惑・脅迫等)があった」人達、又は、「悪いとは知っていても最初から正しい方を選ぶ積りがないタイプ」の者か、など...(?)。
(とする。)で、
  ターゲットが悪事に迎合しない理由として、集スト末端が結論付ける(陥っている)典型的な勘違いに付いて...:
  ターゲットが、
(した方が得なのに、面白いのに、有利なのに...」も関わらず、しない、という事が(善悪はどうでもよい)自分たちに当て嵌めても理解出来ず、以下の様な結論に走る傾向
  「それは...」...→「きっと、(やろうと思えばやれる事・方法等を)知らないからだ!」

  「(つかまらない方法があるのに)仲間にならないから」
  「要領が悪いからだ」

  「出来ないからだ!」 ←出来ないから...」?『悪事』を(!)??


The Book of Thomas

Thomas answered, saying: "O Lord, this is precisely why I am asking you as <(a teacher[?])>, (that is) because I have understood that it is (only) you we can profit from, just as you say."
Again the Saviour answered and said: "Therefore we have to speak to you. For this is the doctrine for the perfect. If, then, you wish to be perfect, you must observe these (words). If (you do) not (observe them), your name is 'Ignorant', since it is not possible that a wise man dwell together with a fool. For the wise man is filled with every wisdom. To the fool, however, the good and the bad are the same.

現世利益のエサウ=天国への柱を枕にしたヤコブの双子の兄
Genesis Ch.25:29-34
 27.  And the boys grew: and Esau was a cunning hunter, a man of the field; and Jacob was a plain man, dwelling in tents.
 28.  And Isaac loved Esau, because he did eat of his venison: but Rebekah loved Jacob.
 29.  And Jacob sod pottage: and Esau came from the field, and he was faint:
 30.  And Esau said to Jacob, Feed me, I pray thee, with that same red pottage; for I am faint: therefore was his name called Edom.
 31.  And Jacob said, Sell me this day thy birthright.
 32.  And Esau said, Behold, I am at the point to die: and what profit shall this birthright do to me?
 33.  And Jacob said, Swear to me this day; and he sware unto him: and he sold his birthright unto Jacob.
 34.  Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright.
【創世記25:29-34】
25:29ある日ヤコブが、あつものを煮ていた時、エサウは飢え疲れて野から帰ってきた。
25:30エサウはヤコブに言った、「わたしは飢え疲れた。お願いだ。赤いもの、その赤いものをわたしに食べさせてくれ」。彼が名をエドムと呼ばれたのはこのためである。
25:31ヤコブは言った、「まずあなたの長子の特権をわたしに売りなさい」。
25:32エサウは言った、「わたしは死にそうだ。長子の特権などわたしに何になろう」。
25:33ヤコブはまた言った、「まずわたしに誓いなさい」。彼は誓って長子の特権をヤコブに売った。
25:34そこでヤコブはパンとレンズ豆のあつものとをエサウに与えたので、彼は飲み食いして、立ち去った。このようにしてエサウは長子の特権を軽んじた。


  加害者の側に多いのが、オカルトや魔術的なものに病的な関心を持ってしまっている人たちの割合なのですが、代表的になっている一つであり、近代のオカルト・リバイバルの先駆となった一人、Helena Patrova Brabatskyは、Theosophyと言う、当時『LUCIS TRUST』の名の出版社を創設した悪魔崇拝。 わたし個人は、クリスチャンになる前は、誰にでも手に入るレベルのポップ・オカルトやポップ・魔術などに関心が高かったあの1970〜80代の時代の一人でしたが、Ye Olde Blogでの『証』でも触れましたが、その後の魂への加重等からの限界が直ぐにあり、アパートでの最終的な段階で、主が立ち返らせ、再生して下さった、と言う経歴があります。

  思考盗聴でアップロードしたものをBeast Computerに集約して、そこにHive Mindとして、人類が一人ひとり自分の心を保って自分で考える代わりにアクセスする事によって、一纏めにビーストの頭にしてしまえば、全人類の総支配が完成し、「誰も自分の心を保って自分で考える者」が居なくなるようにするのが目的のようですね...『総マインド・コントロール化』ですね。


 Matthew 25
 1.  Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom.
 2.  And five of them were wise, and five were foolish.
 3.  They that were foolish took their lamps, and took no oil with them:
 4.  But the wise took oil in their vessels with their lamps.
 5.  While the bridegroom tarried, they all slumbered and slept.
 6.  And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him.
 7.  Then all those virgins arose, and trimmed their lamps.
 8.  And the foolish said unto the wise, Give us of your oil; for our lamps are gone out.
 9.  But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves.
 10.  And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut.
 11.  Afterward came also the other virgins, saying, Lord, Lord, open to us.
 12.  But he answered and said, Verily I say unto you, I know you not.
 13.  Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh.
1: そこで天国は、十人のおとめがそれぞれあかりを手にして、花婿を迎えに出て行くのに似ている。
2: その中の五人は思慮が浅く、五人は思慮深い者であった。
3: 思慮の浅い者たちは、あかりは持っていたが、油を用意していなかった。
4: しかし、思慮深い者たちは、自分たちのあかりと一緒に、入れものの中に油を用意していた。
5: 花婿の来るのがおくれたので、彼らはみな居眠りをして、寝てしまった。
6: 夜中に、『さあ、花婿だ、迎えに出なさい』と叫ぶ声がした。
7: そのとき、おとめたちはみな起きて、それぞれあかりを整えた。
8: ところが、思慮の浅い女たちが、思慮深い女たちに言った、『あなたがたの油をわたしたちにわけてください。わたしたちのあかりが消えかかっていますから』。
9: すると、思慮深い女たちは答えて言った、『わたしたちとあなたがたとに足りるだけは、多分ないでしょう。店に行って、あなたがたの分をお買いになる方がよいでしょう』。
10: 彼らが買いに出ているうちに、花婿が着いた。そこで、用意のできていた女たちは、花婿と一緒に婚宴のへやにはいり、そして戸がしめられた。
11: そのあとで、ほかのおとめたちもきて、『ご主人様、ご主人様、どうぞ、あけてください』と言った。
12: しかし彼は答えて、『はっきり言うが、わたしはあなたがたを知らない』と言った。
13: だから、目をさましていなさい。その日その時が、あなたがたにはわからないからである。


  (自分の心を保ち、自分で考え続けるのを止めると、いざと言うときに自分が無くて自分で考えられなくなり、天国に入れなくなるかもしれません。
  第一、総停電-Total Blackout-になったら、その供給源が止まるらしいではないですか...
パワーは太陽やそれに代わる天然パワーさえあれば大丈夫でしょうが、それにしてもそれから供給出来て入れ歯 =「
居れば」の話ですし)

[2015-05-14 07:00-ishコメント:↑の変換(「入れ歯」?)
や、↓の()内(横線を入れた行)の一言あたり等2,3、この辺一画(いっかく)が、自分のやりがちないたずらでもないし、自分らしい思いつきでも表現方法でもないんですがね....侵入されませんでしたか??]

  (と言っても、テク犯に抗するのは、至難の業です…sigh)

  これはオカルトや魔術等々は、全ての人間にとって、魂の構造自体それと共存できない仕組みだから、人間にとっては早々に無理が来る、天然浄化装置がみんなの心にあるから、無理が来るのだ、と思っていた。人が神に似せられてデザインされていて、悪自体がその基デザインにかみ合わないので、極然に無理が来るために、遅かれ早かれ誰にでもそうした『限界』が来るものなのだろうと思っていました。 聖書でもそれを止めているのも、ほかならず、『主が創造された人間の構造上法則に反しているので』=即ち「律法を犯している状態なので」)、必ずすぐに無理が来るからであろうと思ってきました。

  ところが、この終末の時代を見渡して、今や多くが悪魔の霊に手を染め、しかもいつまでも「無理がない(?)」人がいるのを見て思い出したのが、以前聴いていたある情報。それは、本当に救われている者たちや、そうなることになっている人たちの場合、悪事自体が、早々うまくいかなくなる構造があり、(例えば、必ずバレたり、必ず自分にばかり被さって、より悪い者は隠れつずけられたり、等々...様々に基本善人にとっては、悪自体がうまくいかない状況が起こり、「拠って、悪から救われる」⇒)早めに必ず限界が来、不思議と介入が起こり、心が致命的にならないうちに、(律法に反した悪の中では耐えられず)直ぐに抜け出る事が出来るのに、
その反対に、中には、どんなに嘘ばかりついてもどんどん上手く行くとか、要するに悪の歩みに全然、自己浄化用の運命の下痢も起こらない、運自体がまるで特別に免責していていくら嘘をついてもいくら人を潰してもうまくスイスイと行ってしまい過ぎて、歯止めが効いていない、そういう人物には、もう魂を救う神様からの心の救済がされていない、という状態なようです。

(今ちょっと見つからなかったのでParaphraseすると)「悪人に及ぶべき事が善人に及び、善人に及ぶべきことが悪人に及ぶ」のは、古今東西よくあることだといわれるし…


  『まだクリスチャンでなくてもクリスチャンになることになっている者達』『既に本当に救われた真のクリスチャンだが、一時的に踏み外している者たち』(また、ローマ人への手紙にあるように、福音が及ばなかった民に対しては、福音なしで、当てられていた善悪と良心の呵責に応じて)の魂が悪から守られる結果、直(す)ぐに神様からの父としての(また、創造主=製作者として)『御仕置(=魂の救済)』が降って来て、致命的になる前に、悪から解かれ、魂が救済される;(それ以外の者は、放置され、魂が回復不可能なところまで悪に染まってしまう、と言う事があるからだ)、と言った説明だそうです。例え本物のクリスチャンでも、救われて信仰に出会う以前だったら、あらゆることに手足を染めていたり、信仰の歩みの過程で「落ちて」しまっている状態もざらにあります。信仰の質の維持は、人間的には無理に近いと思っている由来です。でも、必ず救われている者は、救われるので、取り直してきていると言うのが当てはまっています。(N/B: 救われたと言ったのに、その後も悪い事をし続けるのは、救われていない―偽―の可能性がある偽栗とお見受けする)(救われた、と言う意味の大きな現世的な違いは、悪への抗菌力が付くことにあります。悪のママでは、すぐおかしくなる仕組みのことです。本当のクリスチャン達はみな、即座におかしなことになって即座に心が取り直されて守られます。神様は、先ずご自分の家庭内から正していますので、いつまでも悪い偽栗は直ぐに判るはず)。 
  
クラックしに来るな!!!!!ウェブ盗聴軍団!!!いきなり作業がべたついて酷い状態!!!


  ところが、年月が経つうちに違いがはっきりしていくようで、偽者や、滅びる者は、いつまでも悪に染まり続けても、支障をきたさず、他方、救われることになっている者たち、本当のクリスチャンなら、その内悪に長続きせず、直ぐに大変になり、脱却出来る、という説明です。

  神様に近ければ近いほど、悪さ(嘘も効き目がない、あってもすぐにばれてお仕置きの『運』がすぐ来る、等)が失敗しがちという傾向もあります。早々に神様から「ダメでしょッ!!!!!」と言われ易く、遠ければ遠い程、どんなに悪くても放置されるという空恐ろしい状況です。つまり、蝕んでいても痛みが無い身体と同様です。[2015-05-14 07:00-ish追記: 旧約の歴代の悪王がそうであったと同様に,"soothsayers" にも事欠かないようでもありますね。正しく変わる事等よりも「今のままずっと好き勝手にしていてもよい!」と、人間一人からでも言ってもらうために何里先からでも"soothsaayer(s)"を探して雇うあたり等も旧約の悪王と何ら変わらない所は、爽快な位同一ですね。]


  後(変なの)は、外典にある説明ですが(つまり、やや注意して読む。)、人間の姿の獣も混じっていて、それらには善悪など、本心から関心もなく、関係ないそうです。もしこれが本当だとしても、これとサイコパスは別ではないかと思っているのですが(サイコパスは異常をきたしているが人間であり、他方は、人間同様だが、実は獣)、この説明が事実であれば、重複している場合もある事でしょう。

   ...外典でも、万一本当なら大変だぁ〜と言うのがよくあるので、読んでいて面白かったりする。
   一応読んでみたし、書いてみる。


  その『まだクリスチャンでなくても、クリスチャンになることになっている者たち』又は『本当のクリスチャンなのに、一時的に、堕落して一時的に間違っている』者たち(又は、福音が届かなかった―密林土人など―が、良心的に救われるもの達?)にとっては、オカルトに手を出したり、その他諸々の背徳の中に居続けても、割と直ぐにその悪の中での生に限界が来る、その半面では、反対に妙に何でも自分の良い様に動いていて行って安穏とした印象がある人が中には居るという点です。 ですから、そういうのが幾ら悪に入って行っても、悪の許容度に限界が無いかの様で、あまり真面目に悩んでいられていないようで、いつまでも悪を窮めていける、と言う法則です。聖書にある通り、終末の時に向け、正しい者は試練に会おうとどんどん魂が清められ、一方、悪人はどんどん悪くなっていく、と旧新ともに、数か所にあります。(注:ここでいう、本人の思い通り
になっているのか否かは、外見では判断するものでなくて、一人ひとり必要や理想が違うので、安に人を指して裁くことはできません。他人の芝生は良く見えます。)

  
へブル人への手紙12:4-11

5: また子たちに対するように、あなたがたに語られたこの勧めの言葉を忘れている、「わたしの子よ、主の訓練を軽んじてはいけない。主に責められるとき、弱り果ててはならない。
6: 主は愛する者を訓練し、受けいれるすべての子を、むち打たれるのである」。
7: あなたがたは訓練として耐え忍びなさい。神はあなたがたを、子として取り扱っておられるのである。いったい、父に訓練されない子があるだろうか。
8: だれでも受ける訓練が、あなたがたに与えられないとすれば、それこそ、あなたがたは私生子であって、ほんとうの子ではない。



ピリピ人への手紙3:4−16

4:もとより、肉の頼みなら、わたしにも無くはない。もし、だれかほかの人が肉を頼みとしていると言うなら、わたしはそれをもっと頼みとしている。
5:わたしは八日目に割礼を受けた者、イスラエルの民族に属する者、ベニヤミン族の出身、ヘブル人の中のヘブル人、律法の上ではパリサイ人、
6:熱心の点では教会の迫害者、律法の義については落ち度のない者である。
7:しかし、わたしにとって益であったこれらのものを、キリストのゆえに損と思うようになった。
8:わたしは、更に進んで、わたしの主キリスト・イエスを知る知識の絶大な価値のゆえに、いっさいのものを損と思っている。キリストのゆえに、わたしはすべてを失ったが、それらのものを、ふん土のように思っている。それは、わたしがキリストを得るためであり、
9:律法による自分の義ではなく、キリストを信じる信仰による義、すなわち、信仰に基く神からの義を受けて、キリストのうちに自分を見いだすようになるためである。
10:すなわち、キリストとその復活の力とを知り、その苦難にあずかって、その死のさまとひとしくなり、
11:なんとかして死人のうちからの復活に達したいのである。
12:わたしがすでにそれを得たとか、すでに完全な者になっているとか言うのではなく、ただ捕えようとして追い求めているのである。そうするのは、キリスト・イエスによって捕えられているからである。
13:兄弟たちよ。わたしはすでに捕えたとは思っていない。ただこの一事を努めている。すなわち、後のものを忘れ、前のものに向かってからだを伸ばしつつ、
14:目標を目ざして走り、キリスト・イエスにおいて上に召して下さる神の賞与を得ようと努めているのである。
15:だから、わたしたちの中で全き人たちは、そのように考えるべきである。しかし、あなたがたが違った考えを持っているなら、神はそのことも示して下さるであろう。
16:ただ、わたしたちは、達し得たところに従って進むべきである。


Daniel 12
10.  Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.
12:10多くの者は、自分を清め、自分を白くし、かつ練られるでしょう。しかし、悪い者は悪い事をおこない、ひとりも悟ることはないが、賢い者は悟るでしょう。



2テモテ 3:12
3:12いったい、キリスト・イエスにあって信心深く生きようとする者は、みな、迫害を受ける。
3:13悪人と詐欺師とは人を惑わし人に惑わされて、悪から悪へと落ちていく。
3:14しかし、あなたは、自分が学んで確信しているところに、いつもとどまっていなさい。あなたは、それをだれから学んだか知っており、

 2ペテロ 2:7
7.  And delivered just Lot, vexed with the filthy conversation of the wicked:
 8.  (For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)
 7.ただ、非道の者どもの放縦な行いによって悩まされていた義人ロトだけを救い出された。
8.(この義人は、彼らの間に住み、彼らの不法の行いを日々見聞きして、その正しい心を痛めていたのである。)

エゼキエル 9:4
4.  And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.
 5.  And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity:
 6.  Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at my sanctuary. Then they began at the ancient men which were before the house.
 9:4彼に言われた、「町の中、エルサレムの中をめぐり、その中で行われているすべての憎むべきことに対して嘆き悲しむ人々の額にしるしをつけよ」。
9:5またわたしの聞いている所で他の者に言われた、「彼のあとに従い町をめぐって、撃て。あなたの目は惜しみ見るな。またあわれむな。
9:6
老若男女をことごとく殺せ。しかし身にしるしのある者には触れるな。まずわたしの聖所から始めよ」。そこで、彼らは宮の前にいた老人から始めた。


(   『律法』は、製作者であり、デザイナーの創造主ご自身からの取扱説明書の様に扱うのも大事だと思っています。それは、人を健やかにするための使用説明書のような側面があるから。
  位置情報例えば、ある小さな子供の前に二つのお皿があり、それぞれ見た目の全く同じ白い粉が入っていて、まだ、コーヒー喫茶店もハンバーグファーストフードも味わった事が無いとして、神様が、「こちらは塩で、こちらが砂糖です。コーヒーには砂糖を入れ甘くして飲む事が出来ますが、塩を入れてはいけません。ハンバーグファーストフードを作りたいときには塩を使いなさい;砂糖で代わりになりません。」と言われたにもかかわらず、「うるセ〜なあ!同じじゃネ〜か! してはならない、これをせよ、とかうるセーシィ〜。」と言い、逆にする自由はありますが、コーヒー喫茶店もハンバーグファーストフードも本来の味ではありません。後、分量なども調べれば詳細に知れるのですが、律法に反すると、うまくいきません。)



2 ENOCH Chapter 10

|Here they showed Enoch the frightful place and various tortures. Word "9."|

And those men carried me
to the northern region; and they showed me there a very frightful place;
and all kinds of torture and torment are in that place, cruel darkness and lightless gloom. And there is no light there, and a black fire blazes up perpetually, with a river of fire that comes out over the

whole pace, fire here, freezing ice there, and it dries up and it freezes,
and very cruel places of detention and dark and merciless angels, carrying instruments of atrocities torturing without pity.
And I said, "Woe, woe! How very frightful this place is!"
And those men said to me,
"This place, Enoch, has been prepare for

those who do not glorify God,
who practice on the earth the sin
|which against nature,
which is child corruption in the anus in the manner of Sodom|,
of witchcraft,
enchantments,
divinations,
trafficking,
with demons,
who boast about their evil deeds -- |
・stealing,
・lying,

・insulting,
・coveting,
・resentment,
・fornication,
・murder| ---
・*and WHO STEAL THE SOULS OF MEN SECRETLY,
・seizing the poor by the throat,
・Taking away their possessions,
・Enriching themselves from the possessions of others,
・defrauding them;
・who, when they are able to provide sustenance, bring about the death of the hungry by starvation; and,
・when they are able to provide clothing, take away the last garment of the naked;
・*who do not acknowledge their Creator, but bow down to idols which have no souls, which can neither see or hear, vain gods;
・constructing images, and
・bowing down to vile things made by hands---

for all these this has been prepared as an eternal reward.”


  これも外典なので、ハテナ付きで読むのですが.....: それは、主の贖いの対象には三種類ある、とか言う話で、(人数の割合の多い方から順にあげると)、a: 一つ目のカテゴリーは救われることの無い獣(最初から永遠の想いが無い魂で、善悪の判断も、その関心も無い)、b: 次のカテゴリーが、救われる者たち、c: 最後に、もともと主のもので、父へ買い戻された(=贖われた:主の御血により「買い戻された」者たち)、即『初穂』、という事らしいです。
  つまり、最初のカテゴリーは、どんなに悪い事をしてもあまり変わらない人達であり、いつまでも善悪が自分では解らない者たち(以下の外典参照)、悪い事をしても主の御霊がその悪を示す事が無く、父も諌めない/取り扱われない(例:へブル人への手紙12:5-8)者たち、ということらしいです。

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