Estudo Bíblico Online

O glutão vai ou não vai pro inferno? (parte 2)

2017-02-21T16:36:00.000-03:00

No min 33 o pastor cita 1 Coríntios 10:31 fora de contexto e afirma que a ênfase do versículo está na comida.

"Portanto, quer comais quer bebais, ou façais outra qualquer coisa, fazei tudo para glória de Deus."
1 Coríntios 10:31

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God."
1 Corínthios 10:31
https://www.bibliaonline.com.br/acf+kjv/1co/10

Pra descartar essa interpretação basta ler o capítulo 10 inteiro e fica claro que se trata de:
1 Coríntios 10:1-11 Paulo explica aos Coríntios que os acontecimentos do povo de Israel no deserto durante os dias de Moisés servem de aviso para o julgamento de deus sobre os crentes. Paulo avisa que devemos nos atentar para não cometermos os mesmos erros que eles cometeram.

1 Coríntios 10:12-28 Paulo explica que a santa ceia do pão e do vinho é um tipo de associação com cristo de forma semelhante que as ofertas de alimentos dos gentios são associações com demônios. De modo que o cristão, que obviamente não deve se associar com demônios oi ídolos, também não deve comer de comida ofertada a demônios ou ídolos.

1 Coríntios 10:29-33 Paulo explica aos Coríntios que o cristão tem liberdade de comer o que quiser, (me refiro a qualidade da comida e não a quantidade) em contraste com a limitação da lei judaica, mas que essa liberdade na comida e bebida deve ser limitada pelo bom senso com relação aos efeitos nos outros. Se comer algo ofende ao seu semelhante é melhor não comer aquilo, por motivo de consciência, para que o seu semelhante não seja prejudicado na interpretação do evangélio, por causa que se admirou do pregador comer isso ou aquilo. Não coloquemos a salvação de nosso semelhante em risco por causa de comida.(ver 33.) O evangélio é a prioridade.
(Minha explicação superficial, para facilitar o entendimento da ideia geral do capítulo.)

No minuto 34 o pastor tenta colocar comida e bebida acima de vida santa e adoração como se a passagem se referisse a Paulo priorizando comida e bebida a adoração e vida santa. Um absurdo.

No minuto 35 o pastor comenta de exemplos de pastores e esposas que perderam peso porque passaram a se disciplinar mais com relação à comida. Acredito que essa foi a parte boa dessa parte da mensagem. Mas se eles se contiveram com medo de irem para o inferno por comer já não sei se é algo bom.

A pregação dessa parte termina com algumas piadas sem importância.

Então o glutão vai ou não vai pro inferno?
Não temos como saber com certeza. Eu particularmente acredito que o que meramente come em excesso não, mas que talvez aquele que come até vomitar pra comer de novo, talvez. Deus é quem sabe quem vai e quem não vai. Mas na dúvida tenhamos o bom senso de evitar os excessos extravagantes na comida.

O estudo é importante, mas a humildade e o espírito santo são mais.
Acredito que o estudo aprofundado das escritura é muito importante para o entendimento teológico, mas também creio que acima dos estudos está a direção do Espírito Santo que nos ensina e nos guia quando temos a humildades de nos submeter (e submeter nossas dúvidas) a Ele.

Motivação do estudo.
Escrevo esse pequeno estudo em primeiro lugar para mim mesmo, pra toda vez que alguém falar esse absurdo que "quem come em excesso vai para o inferno" eu possa reler e evitar preocupações desnecessárias. Se o estudo te serviu e abençoou agradeça a Deus. Porque Deus não tem servo só na televisão, mas misturados pelo povo, como eu e você.

Minha opinião sobre o pastor Silas Malafaia.
Também quero manifestar que creio até o momento que o pastor Silas Malafaia é servo de Deus e que já fui abençoado por muitas pregações dele, mas no caso dessa mensagem me senti obrigado a comentar meu entendimento divergente.

Para ler a parte 1:
O glutão vai ou não vai pro inferno? (parte 1)

O glutão vai ou não vai pro inferno? (parte 1)

2017-02-19T21:22:00.003-03:00

Estava assistindo uma pregação do Pastor Silas Malafaia, mas
estranhei algumas colocações sobre a glutornaria e resolvi pesquisar os versículos mais a fundo.
https://www.youtube.com/watch?v=qq0VywgAqOk

O erro que veremos se escalonar na pregação do pastor é do tipo de erros que se escalonam de traduções e interpretações em uma única versão da bíblia em um único idioma. Como todos deveriam saber a bíblia é um conjunto de livros antigos montado a partir de textos e fragmentos de traduções que sobreviveram. Isso faz com que existam manuscritos divergentes, normalmente em pequenos detalhes. Além disso traduzir uma livro antigo significa descobrir o que certas palavras significavam no idioma do manuscrito na época em que o manuscrito foi escrito, o que por vezes se mostra muito difícil e passivo de dúvidas, de forma que uma palavra pode significar por vezes mais de uma coisa por não se saber ao certo que uso ela tinha na época. Para entender o uso de uma palavra na bíblia a comparação mais usada é comparar com a mesma palavra do idioma mais antigo em outras passagens bíblicas e verificar se a palavra em questão faz sentido de ser traduzida como se supõe.

Mas voltamos a pregação do pastor.

A partir do minuto 28 do vídeo o pastor define glutonaria como simplesmente comer em excesso, conforme o dicionário Aurélio Português.
glutonaria: Qualidade ou vício de glutão.
glutão: Que ou aquele que come com avidez e em excesso. = COMILÃO, GULOSO

O problema é que na bíblia esta palavra veio de várias palavras gregas diferentes em contextos diferentes e pode significar desde comer em excesso até a prática de orgias. Uma palavra em inglês que aparece na bíblia King James como a correspondente a glutonaria é a palavra "revillings" que num dicionário de estudo bíblico online é traduzida por:
"Excessive and boisterous intemperance and lustful indulgence."
O que em português fica algo como:
"Excessiva e turbulenta intemperança e indulgência luxuriosa."
Veja: http://www.biblestudytools.com/dictionary/revellings/

O Pastor cita Colossenses 3.5 em uma versão/tradução que traz Glutonaria ao inves de afeição desordenada ou paixão.

"Mortificai, pois, os vossos membros, que estão sobre a terra: a fornicação, a impureza, o afeição desordenada (glutonaria), a vil concupiscência, e a avareza, que é idolatria;"

Colossenses 3:5

Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:
Colossenses 3:5

"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:"
Colossenses 3:5

Em Colossenses 3.5 a palavra chave é πάθος (patos), que normalmente é traduzida por passion ou paixão e se refere a apetite sexual e não à glutonaria.
Veja mais em: http://biblehub.com/interlinear/colossians/3-5.htm

Depois o pastor (próximo a 28m.00s) cita Lucas 21:34.
"E olhai por vós, não aconteça que os vossos corações se carreguem de glutonaria, de embriaguez, e dos cuidados da vida, e venha sobre vós de improviso aquele dia."
Lucas 21:34

"And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and {so} that day come upon you unawares."
Luke 21:34
http://biblehub.com/text/luke/21-34.htm
https://www.bibliaonline.com.br/kjv+luther-1545/lc/21

Em Lucas 21.34 a palavra chave é κραιπάλῃ (kraipali) que parece ser glutonaria mesmo. Aversão alemã luther de 1445 traz "Fressen" = glutonaria.

Fressen
Lucas 21:34

Além de glutonaria fazer sentido com o texto por estar ligado ao peso ou sobrecarga "βαρηθῶσιν" (Barithosin) do coração (mente) com a bebedeira "μέθῃ" (meti).
Mas o sentido do texto, pelo que entendo é mais ou menos assim: "Cuidado para não ficarem distraídos com comidas e bebidas e as coisas da vida porque o dia (do arrebatamento) pode chegar de repente." O que condiz com a pregação em Mateus 6:31-26

Por isso vos digo: Não andeis cuidadosos quanto à vossa vida, pelo que haveis de comer ou pelo que haveis de beber; nem quanto ao vosso corpo, pelo que haveis de vestir. Não é a vida mais do que o mantimento, e o corpo mais do que o vestuário?
Olhai para as aves do céu, que nem semeiam, nem segam, nem ajuntam em celeiros; e vosso Pai celestial as alimenta. Não tendes vós muito mais valor do que elas?
Mateus 6:25,26

"Por isso vos digo: Não andeis cuidadosos quanto à vossa vida, pelo que haveis de comer ou pelo que haveis de beber; nem quanto ao vosso corpo, pelo que haveis de vestir. Não é a vida mais do que o mantimento, e o corpo mais do que o vestuário?
Olhai para as aves do céu, que nem semeiam, nem segam, nem ajuntam em celeiros; e vosso Pai celestial as alimenta. Não tendes vós muito mais valor do que elas?" Mateus 6:25,26

"Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment?
Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Matheus 6:25,26 KJB
https://www.bibliaonline.com.br/kjv+acf/mt/6

O pastor (próximo a 28m.00s) afirma que o texto diz que o glutão não vai subir no dia do arrebatamento, quando eu entendo do texto que se refira ao desatento e distraído e fixado em coisas materiais que pode não subir.

Na sequencia é citado Gálatas 5:19-21
"Porque as obras da carne são manifestas, as quais são: adultério, fornicação, impureza, lascívia,
Idolatria, feitiçaria, inimizades, porfias, emulações, iras, pelejas, dissensões, heresias,
Invejas, homicídios, bebedices, glutonarias (ou orgias), e coisas semelhantes a estas, acerca das quais vos declaro, como já antes vos disse, que os que cometem tais coisas não herdarão o reino de Deus."
Gálatas 5:19-21 ACF

"Now the works of the flesh are manifest, which are {these}; Adultery, fornication, uncleanness, lasciviousness,
Idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies,
Envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told {you} in time past, that they which do such things shall not inherit the kingdom of God."
Galatians 5:19-21 KJV

Em gálatas a palavra chave de difícil tradução é κῶμοι (komoi) que pode se referir a glutonaria numa festa ou possivelmente à orgias. É a traduzida como revelling na King James, que expliquei mais acima.
As traduções mais recentes trazem Orgias.
Veja mais em: https://www.gotquestions.org/revellings.html

Palavra semelhante aparece em: 1 Peter 4:3
GRK: ἐπιθυμίαις οἰνοφλυγίαις κώμοις πότοις καὶ
NAS: drunkenness, carousing, drinking parties
KJV: excess of wine, revellings, banquetings,
INT: lusts wine-drinking revels drinkings and ...
http://biblehub.com/greek/ko_mois_2970.htm

Acredito que o sentido Gálatas 5:19-21 é traçar uma linha bem clara entre comportamentos cristãos e não cristãos associando normalmente o comportamento desenfreado ao não cristão enquanto o cristão tem características nobres e contidas. Neste contexto a glutonaria cabe bem e assusta pensar que temos que nos controlar sim com os alimentos. Mas temos de levar em conta que pode se tratar das orgias.

Se observarmos a sequencia do texto em gálatas:

"Mas o fruto do Espírito é: amor, gozo (alegria), paz, longanimidade, benignidade, bondade, fé, mansidão, temperança (domínio próprio). Contra estas coisas não há lei. E os que são de Cristo crucificaram a carne com as suas paixões e concupiscências. Se vivemos em Espírito, andemos também em Espírito."
Gálatas 5:22-25

"But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith, Meekness, temperance: against such there is no law. And they that are Christ's have crucified the flesh with the affections and lusts. {affections: or, passions} If we live in the Spirit, let us also walk in the Spirit."
Galatians 5:22-25

Vemos que o texto trata de andar na carne ou no espírito o que também pode incluir sim a glutonaria. Acredito que não se trata de assustar os que estão acima do peso, mas lembrar da tendência espiritual que nossas vidas devem ter em contraste com a vida carnal e mundana que o não cristão leva.

O pastor afirma que o glutão vai para o inferno.

Em 32m.28s o pastor afirma que glutão (no sentido de quem come em excesso) vai pro inferno e em 32m.56s ele afirma que usa exegese e interpretação do texto dentro do princípio da hermenêutica, a ciência da interpretação, e que não está forçando o texto.
Por mais que eu respeite muito o trabalho do pastor Malafaia e acredite que o pastor tem boas intenções e tenta interpretar o texto a seu entendimento, não posso deixar de lembrar que antes de fazer uma afirmação teológica como essa "que o glutão vai pro inferno" devemos estudar os textos e não nos limitar a uma única versão ou tradução da bíblia.

O que o pastor faz é se limitar a uma verão da bíblia em português e basear todo seu estudo nela. Lamento informar que isso não é suficiente para fazer uma afirmação teológica e que algumas palavras da bíblia e versículos são de tradução difícil. Somente com a comparação de traduções, do estudo do idioma mais antigo de onde vem essas traduções (neste caso o grego), das principais versões de manuscritos disponíveis é possível, talvez, afirmar algo. Por vezes algumas passagens são obscuras e não dão base para nada por si só. Tenhamos a humildade de admitir quando não é possível saber do que se trata o versículo ou a palavra e evitaremos falar absurdos e bobagens teológicas.

Para continuar lendo a parte 2.
O glutão vai ou não vai pro inferno? (parte 2)

Understanding 1st Cor. 15.29-31 - baptized for the dead

2016-02-17T14:42:00.004-02:00

Understanding 1st Cor. 15.29-31

"29. Else what shall they do which are baptized for the dead, if the dead rise not at all?
Why are they then baptized for the dead?
30. And why stand we in jeopardy every hour?
31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. {your: some read, our}"
1 Cor 15:29-31 KJV
Source: https://www.bibliaonline.com.br/kjv+receptus/1co/15

I was meditating in this difficult passage concerned that in might mean that somehow we should baptize in favor of our loved ones that are already dead. But this would make no sense according to the biblical doctrine of baptism and all the things about it that our Lord have already confirmed to us, so I prayed to the Lord our God for understanding on this passage and searched about the Greek text behind it.
I noticed that the versions differ a small thing on text, but nothing really on meaning, and tend to two Greek texts as follows:

RP Byzantine Majority Text 2005
Greek Orthodox Church 1904
Scrivener's Textus Receptus 1894
Stephanus Textus Receptus 1550
Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; Εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ τῶν νεκρῶν;

Westcott and Hort 1881
Tischendorf 8th Edition
Nestle GNT 1904
Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;

Both texts refers to the same meaning of the baptism for the dead.

So the main problem was to understand the meaning of the expression "hiper ton" ὑπὲρ τῶν that presided the word for "dead" νεκρῶν in the "for the dead part".

In order to know that I searched in
http://biblehub.com/greek/uper_5228.htm
and could see that the expression "hiper ton" ὑπὲρ τῶν can mean also:
"for, above, more than, on behalf of, for the sake of"

But this only confirmed that the translation of the Greek text was right.
It is really written that on the Greek versions we have, so in order to understand its meaning
we need to see that in verse 31 Paul uses a figurative meaning of death: " I die daily " he says.
So the death he is talking about in 1st Cor 15.29 must have a figurative meaning too and to understand that meaning we must look at another Paul letter.

"3. Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? {were: or, are}
4. Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.
5. For if we have been planted together in the likeness of his death, we shall be also {in the likeness} of {his} resurrection:
6. Knowing this, that our old man is crucified with {him}, that the body of sin might be destroyed, that henceforth we should not serve sin.
7. For he that is dead is freed from sin. {freed: Gr. justified}
8. Now if we be dead with Christ, we believe that we shall also live with him:"
Rom 6:3-8 KJV
Source: https://www.bibliaonline.com.br/kjv+receptus/rm/6

This is the figurative meaning! In 1st Cor. 15 Paul is reminding the Corinthians that it is very important to believe in the resurrection from the dead because that's our big hope, to be one day resurrected with Jesus Christ!
So when he says something close to "So why are they baptized for the dead, if the dead rise not at all?"
He is referring to the meaning of baptism that the Corinthians should know. The baptism meaning a death for the old life as a sinner and a new birth to the new life as a follower of Jesus Christ.

Thank you Lord God for this clarification that you gave us. It may be a simple matter for some, but it was a difficult text for me and by posting this explanation I hope some of our brother can also be blessed with the understanding of this verse.

References:
http://biblehub.com/text/1_corinthians/15-29.htm
http://biblehub.com/greek/uper_5228.htm
https://www.bibliaonline.com.br/kjv+receptus/rm/6
https://www.bibliaonline.com.br/kjv+receptus/1co/15

The Assumptiom of Moses book Restored from Quotations of the Early Writters - english

2015-07-07T21:40:00.003-03:00

The Assumptiom of Moses book Restored from Quotations of the Early Writters - english

This is a post about the Assumption of Moses lost Book.

In the book called Assumption of Moses translated
from Latin to English by R.H.Charles 1897, Charles teaches us that the latin book with some other latin fragments were actually part of another book that should be called Testament of Moses and that is some point in the history of the book some editor attemped to put the Testament of Moses with the parts of the real Assumption of Moses together in the same book, but that the latin versions that survived to our era contained only the first part corresponding to the majority of the Testament of Moses book. (You can find this great work at archive.org)
But in these great work, Mr. Charles put toguether quotations from ancient writers about the real book of assumption of moses. Unfortunately he didn't translated to english this quotation in order to make an inteligeble version for english readers. So in this post I intend to put toguether this quotations that Mr. Charles separated, but also with the english translations.

The original Assumption, according to R.H.Charles,
was probably as follows:

"I. Michael is commissioned to bury Moses;
II. Satan opposes his burial, and that on two grounds:
(a) First, he claims to be the lord of matter
(hence the body rightfully should be handed over to him).
To this claim Michael rejoins:
The Lord rebuke thee, for it was God's Spirit that created the world and all mankind.
(Hence not Satan, but God was the Lord of matter.)
(b) Secondly, Satan brings the charge of murder against Moses.
(The answer to this charge is wanting.)

III. Having rebutted Satan's accusations, Michael then proceeds to charge
Satan with having inspired the serpent to tempt Adam and Eve.

IV. Finally, all opposition having been overcome, the Assumption takes place
in the presence of Joshua and Caleb, and in a very peculiar way.
A twofold presentation of Moses appears: one is Moses "living in the spirit,"
which is carried up to heaven; the other is the dead body of Moses,
which is buried in the recesses of the mountains.
This sketch is founded, as we have observed, on quotations and references
occurring in St. Jude and subsequent writers. "
(Assumption of Moses to English by R.H.Charles 1897.)

(Jude 1.9)
"9 But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, “The Lord rebuke you.”"

(Adumbrat. in Ep. Judae (Zahn's Supplementum Clementinum, p. 84).
(Search archive.org for this book.)
"v.9 Maiestatem inquit blasphemant, hoc est angelos.
Quando Michael archangelus cum diabolo disputans altercabatur de corpore Moysi.
Hie confirmat assumtionem Moysi).
Michael autem hie dieitur, qui per propinquum nobis angelum altercabatur cum diabolo."

(Zahn's Supplementum Clementinum, p. 84 - to English)
"v.9 Majesty says blaspheme, this is an angel.
When Michael the archangel, disputing with the devil about the body of Moses engaged in altercation.
This confirms the assumption of Moses.
Michael, however, in this day, who are near, becomes by means of the angel of the engaged in altercation (quarrel) with the devil."

(Clement of Alexandria, Stromata Book 6, Chapter 15)
"Rightly, therefore, Jesus the son of Nave saw Moses, when taken up [to heaven], double, -- one Moses with the angels, and one on the mountains, honoured with burial in their ravines. And Jesus saw this spectacle below, being elevated by the Spirit, along also with Caleb.
But both do not see similarly But the one descended with greater speed, as if the weight he carried was great; while the other, on descending after him, subsequently related the glory which he beheld, being able to perceive more than the other as having grown purer; ..."

(Origen. The Principiis Book 3 Chapter 2 v.1 )
"And in the first place, in the book of Genesis, the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses (a little treatise, of which the Apostle Jude makes mention in his Epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve's transgression."

(Origen. In Josuam horn. II. 1 (Lommatzsch, xi. 22.) ( I cold not locate this book.)
"Denique et in libello quodam, licet in canone non habeatur,
mysterii tamen hujus figura describitur.
Refertur enim quia duo Moses videbantur,
unus vivus in spiritu, alius mortuus in corpore.
In quo hoc est nimirum quod adumbratur, quia si intuearis literam legis
inanem et vacuam ab iis omnibus quae superius memoravimus,
ipse est Moses mortuus in corpore.
Si vero potes removere legis velamen, et intelligere, quia lex spiritualis est, iste est Moses,
qui vivit in spiritu."

(Origen. In Josuam horn. II. 1)
(My attempt to translate to English with the help of electronic dictionary.)

"Finally, in some (book), although not considered canon,
However, this figurative mystery is described:
The question was that we actually have two Moses,
One was captured alive in spirit, another (was) dead in flesh.
There is no doubt of that.
That foreshadows (means) that, If you look at the letter of the law
they are empty (of real mening) as mentioned above,
This is the dead Moses in the flesh.
If you can remove the veil, and understand, that the law is spiritual, this is the Moses,
who lives in the spirit."

(Didymus Alex.(309-394).In Epist. Judae Enarratio (Gallandi, Bibliotheca Patrum, vi. 307).
(I could not find the book.)

"Adversarii hujus contemplationis praescribunt praesenti
epistolae et Moyseos Assumptioni
propter eum locum ubi significatur verbum
Archangeli de corpore Moyseos ad diabolum factuni."

(My attempt to translate to English with the help of electronic dictionary.)
"Opponents of this moment of contemplation quote
The Epistle of the Assumption of Moses
in the place that the text says
that the Archengel had a disavence
with the devil about the body of Moses."

(Letter of Evodus to Augostine. Letter 158, A.D. 414.)
"... and as to Moses, whose body was buried, it is plain from the gospel narrative that he came in the body to the Lord on the mountain to which He and His disciples had retired. Matthew 17:3 In the Apocrypha, and in the Mysteries of Moses, a writing which is wholly devoid of authority, it is indeed said that, at the time when he ascended the mount to die, through the power which his body possessed, there was one body which was committed to the earth, and another which was joined to the angel who accompanied him;"

(A Translation from the Greek to English of the text
of the Book of J. A. Cramer,
Catena in Epistolas Catholicas, 1844, page 163, quoting
Severus of Antioch.)
"When Moses died on the mount, Michael was sent to remove the
body. When the devil slandered Moses and proclaimed him a murderer
because he smote the Egyptian, the angel, not tolerating the slander against him,
said to the devil, May God rebuke thee!"

A resume of the Similitudes of the Shepherd of Hermas Book (part 9)

2015-05-24T23:00:00.002-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 9)

Tenth Similitude

The Angel Shepherd of Hermas is the Angel of Repentance.

"1. AFTER I had written out this book, the Angel which had delivered me
to the Shepherd came into the house where I was,
and sat down upon the couch; and the Shepherd stood on the right hand.
Then he called me and spake thus to me.
2. I have delivered thee and thine house, quoth he,
to this Shepherd that thou mayest be protected by him.
Yea, sir, quoth I.
If therefore, quoth he, thou wilt be protected from all vexation and all harshness,
and have success in every good work and word and every virtue of righteousness,
walk in his commandments which I have given unto thee;
and thou shalt be able to have the mastery over all wickedness.
3. For while thou keepest his commandments every lust and delight of this world
shall be subject unto thee, and success in every good thing shall follow thee.
Take his gravity and modesty upon thee; and say unto all,
that he (The Angel Shepherd) is in great honour and dignity with the Lord;
and that he is set in great authority, and powerful in his office.
To him alone is the power of repentance committed in all the world.
Seemeth he not to thee to be powerful?
Yet ye contemn his gravity and the respect which he hath toward you."
(Shepherd of Hermas 10th Sim 1.1-3)

Hermas has a ministry to proclaim the mighty acts of the Lord calling people to repentance.

"3. I for my part, sir, quoth I, proclaim to every man the mighty acts of the Lord;
for I trust that all who have sinned beforetime, if they hear these things,
will repent with a willing mind and recover life.
4. Continue stedfast therefore, quoth he, in this ministry, and accomplish it."
(Shepherd of Hermas 10th Sim 2.3,4)

"1. THEN he said to me, Quit thee manfully in this ministry,
rehearse unto every man the mighty acts of the Lord,
and thou shalt find favour in this ministry.
Whoso walketh in these commandments shall live and be happy in his life;
but whoso disregardeth them shall not live, and he shall be unhappy in his life. "
(Shepherd of Hermas 10th Sim 4.1)

Without the virgins that represent the Holy Spirit and its fruits it´s impossible to keep the commandments.

"...for without these virgins (Holy Spirit) it is impossible that
these commandments should be kept."
(Shepherd of Hermas 10th Sim 3.1)

"...If therefore they find thine house pure they will abide with thee,..."
(Shepherd of Hermas 10th Sim 3.2)

"5. When he had thus spoken, he delivered me again to the Shepherd,
and called the virgins and said unto them,
Forasmuch as I perceive that ye gladly dwell in this man's house,
I commit him and his house unto you, to the intent that ye may never at all
depart from his house.
And they willingly heard these words."
(Shepherd of Hermas 10th Sim 3.5)

Do good deeds. Help someone else to be free from affliction.

"... Now I say that every man ought to be delivered from distresses.
For he who hath need and suffereth distresses in his daily life is
in great anguish and necessity.

3. Whoso therefore rescueth the soul of such an one from straitness getteth
great joy to himself; for he who is afflicted with this manner of distress
is racked and tormenteth himself with the like torment as one who is in bonds.
Many indeed because of such miseries, which they are not able to bear,
bring death upon themselves.
He who knoweth therefore the calamity of such an one and delivereth him not
committeth a great sin and is guilty of his blood.

4. Do good works therefore, ye who have received from the Lord,
lest while ye delay to do them the building of the tower be finished;
for for your sakes the work of the building of it hath been delayed.
Except then ye make haste to do aright, the tower shall be finished and
ye shall be shut out."
(Shepherd of Hermas 10th Sim 4.2-4)

End of The Book of Hermas.

A resume of the Similitudes of the Shepherd of Hermas Book (part 8)

2015-05-24T22:23:00.002-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 8)

The presumptuousness of some believers.

"1. The believers from the fifth mountain, which had green herbs and was rough,
are of this kind; they are faithful but slow to learn, presumptuous
and pleasers of their own selves; would be knowers of all things
when they know nothing at all.
2. Because of this their presumptuousness prudence hath forsaken them,
and senseless folly hath entered into them.
They commend themselves as having wisdom, and choose to be professing teachers
when they are without understanding.
3. Because of this highmindedness many were made vain who exalted themselves;
for a great demon is selfconceit and vain confidence.
Many of these therefore were cast away; but some repented and believed
and submitted themselves to those who had understanding, having come to know
their own folly.
4. And to the residue also of this sort repentance is offered;
for they were not wicked, but rather foolish and without understanding.
These if they repent shall live unto God; ..."
(Shepherd of Hermas 9th Sim. 22.1-4)

Repent and quit slandering.

"...And the rest shall repent when they hear my commandments,
for their evil speakings are of small account and they will quickly repent.
3. But they with the great clefts aie men who persevere in their slanders,
and grow resentful in their ragings against one another.
These were flung away from the tower and disallowed for the building thereof.
Hardly therefore shall such like live."
(Shepherd of Hermas 9th Sim. 23.1-3)

"4. If God and our Lord, who hath the mastery of all things and beareth rule
over all His creation, remembereth not evil against those who confess their sins,
but is forgiving; shall man who is perishable and full of sins remember evil
against a man as though he could destroy or save him?
5. I, the Angel of Repentance, say unto you, as many as are of this persuasion,
put it away and repent, and the Lord shall heal your former sins
if ye purge yourselves from this devil;
else ye shall be delivered unto him for death. "
(Shepherd of Hermas 9th Sim. 23.4,5)

The perfect believers of God (from the seventh mountain)

"1. The believers from the seventh mountain, on which were green pleasant herbs,
and the whole mount was well liking, and every kind of cattle and the fowls
of heaven were feeding upon the herbs of that mountain,
and the herbs they fed upon grew the more thriving, are such as these.
2. They were always simple and guileless and happy,
having nothing against one another but always rejoicing over the servants of God;
they were endued with the Holy Spirit of these virgins,
and continually had compassion upon every man, and out of their labours
they furnished every man without upbraiding or doubting.
3. The Lord therefore, seeing their singleness and perfect childliness,
gave them increase in the labours of their hands and favoured them
in all their doing.
4. I, the Angel of Repentance, say unto you who are such like,
Remain such, and your seed shall never be blotted out.
For the Lord hath proved you and written you in our number,
and all your seed shall dwell with the Son of God;
for ye have received of His Spirit." (Shepherd of Hermas 9th Sim. 24. 1-5)

Apostles and teachers, the believers from the eighth mountain.

"1. The believers from the eighth mountain, where were the many springs,
and the whole creation of the Lord was watered from the springs, are such as these.
2. Apostles and teachers who preached to the whole world,
and taught the word of the Lord reverently and purely, and kept not back anything
for evil desire, but always walked in righteousness and truth,
even as they had received the Holy Ghost.
The passing of such as these is with the angels." (Shepherd of Hermas 9th Sim. 25. 1-2)

The believers from the ninth mountain

"1. The believers from the ninth mountain, which was desert
and had in it the creeping things and beasts hurtful to men, are of this kind. "
(Shepherd of Hermas 9th Sim. 26.1)

The spoted ones:

"2. They with the spots are deacons who ministered amiss,
and plundered the living of widows and orphans,
and gat gain for themselves from the ministry which they had received to administer.
If therefore they continue in the same covetousness,
they are dead and have no hope of life; but if they convert and discharge
their ministry incorruptly, they shall be able to live. "
(Shepherd of Hermas 9th Sim. 26.2)

The scabbed ones:

"3. The scabbed ones are those who denied and turned not again unto their Lord;
but being grown barren and desert, not cleaving to the servants of God
but keeping alone, they destroy their own souls.
4. For as a vine left alone within a fence and treated with neglect is spoiled
and wasted by the weeds, and in time groweth wild and is no longer meet
for its master's use; so such men despair of themselves, and having grown wild
become unprofitable to their Lord.
5. For these however there is repentance, unless they be found to have denied
from the heart; but if one be found to have denied from his heart I know not
if he can live.
6. This I say not for these days, that a man after denying should be allowed
repentance, for it is impossible that one who is now going to deny his Lord
should be saved; but for those who denied long ago there seemeth yet
to be opportunity of repentance.
If then any one is about to repent, let him be quick
before the tower is finished off;
else he shall be wasted by the women unto death. "
(Shepherd of Hermas 9th Sim. 26.3-6)

The stunted ones:

"7. The stunted ones, these are wily men and slanderers;
and the beasts which thou sawest on the mountain are these also.
For as the beasts poison and destroy a man by their venom,
even so do the words of such persons corrupt and destroy a man.
8. These therefore are maimed in their faith by reason of the customs
which they practise; but some repented and were saved.
And the rest who are such may be saved if they repent; but if they repent not,
they shall die by the hand of those women, of whose power they are possessed."
(Shepherd of Hermas 9th Sim. 26.7,8)

11th Mountain - Sufferers for the sake of the name of the Son of God

1. The believers from the eleventh mountain, whereon were very fruitful trees
decked with different kinds of fruits, are such as these.
2. Sufferers for the sake of the name of the Son of God,
who suffered readily with their whole heart and gave up their lives. ...
4. As many, quoth he, as were brought before authorities and questioned
and denied not, but suffered with a ready mind, these are in greater honour
with the Lord; and theirs is the fruit which excelleth.
(Shepherd of Hermas 9th Sim. 28.1-4)

...Ye who suffer for the sake of the name ought to glorify God,
for that He hath counted you worthy to bear this name,
and to have all your sins healed.
6. Therefore count yourselves happy; yea, and think that one of you
hath done some great thing if he suffer for God's sake.
The Lord graciously giveth you life though ye perceive it not;
for your sins were heavy upon you, and except ye had suffered for the name
of the Lord ye would have died unto God because of your sins.
(Shepherd of Hermas 9th Sim. 28.5,6)

12th Mountain - as infant babes in whose heart no thought of evil ariseth.

"1. The believers from the twelfth, which was the white mountain, are of this kind;
they are as infant babes in whose heart no thought of evil ariseth.
They know not what wickedness is, but always continued in their infancy.
2. Such therefore dwell without doubt in the kingdom of God;
because in no manner of thing did they violate the commandments of God,
but they continued as it were infants all the days of their life, in the same mind."
(Shepherd of Hermas 9th Sim 29.1,2)

"...The stones taken from the plain, which were put into the building of the tower
instead of the rejected ones, are the roots of this white mountain.
2. Seeing then that the believers from this mountain were all found void of offence,
the lord of the tower ordered these stones from the roots of this mountain
to be cast into the building of the tower; for he knew that, if these went
into the building of the tower, they would remain bright,
and none of them would turn black. "
(Shepherd of Hermas 9th Sim 30.1,2)

"3. I, the Angel of Repentance, judge you all happy, as many as are blameless
as infants, for that your estate is good and honourable with God. "
(Shepherd of Hermas 9th Sim 31.3)

Amend you therefore while the tower is yet being built.

"1. Amend you therefore while the tower is yet being built.
2. The Lord dwelleth in men who love peace, for peace is dear unto Him;
but He is far off from the contentious and malicious.
Give your spirit back to Him therefore whole as ye received it."
(Shepherd of Hermas 9th Sim 32.1,2)

"...what thinkest thou the Lord will do to thee,
when He gave thee a perfect spirit and thou hast made it quite useless,
so that it can be made no use of by its owner?
For the use thereof began to be of no account when it had been damaged by thee.
Will not then the Lord of that spirit destroy thee because of this thy deed?
5. Assuredly, said I, He will so do to all whom He shall have found continuing
mindful of offences. Choose not, quoth he, to trample His mercy under foot;
but rather glorify Him because He is so patient toward your misdeeds,
and is not as ye are.
Repent therefore, as is expedient for you."
(Shepherd of Hermas 9th Sim 32.4,5)

Repent with your whole heart and have your sins blotted out.

"1. ALL the things before written I, the Shepherd, the Angel of Repentance,
have declared and spoken with the servants of God.
If then ye believe and attend to my words and walk in them and amend your ways,
ye shall be able to live.
But if ye continue in malice and resentfulness, none such shall live unto God."
(Shepherd of Hermas 9th Sim 33.1)

"...These are they who have now heard my commandments and repented with their
whole hearts. And when the Lord saw that their repentance was good and pure,
and that they were able to continue in it, He commanded their former sins
to be blotted out. For these prints were their sins; and they were made even,
that they might not appear." (Shepherd of Hermas 9th Sim 33.3)

A resume of the Similitudes of the Shepherd of Hermas Book (part 7)

2015-05-19T13:57:00.000-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 7)

The Ninth Similitude

The Ninth similitude is about a tower that is been bult by virgings that are over a big anciente rock.
Some men bring the stones passing through a new stone gate and delivering the stones to the virgins. The virgins set the stones in place in the tower.

The rock and the gate are the Son of God

"1. FIRST of all, sir, quoth I, declare this unto me;
what are the rock and the gate? This rock, quoth he, and likewise the gate,
is the Son of God. How then, sir, quoth I, is the rock ancient, but the gate new?
Hearken, quoth he, foolish man, and understand. "
(Shepherd of Hermas 9th Sim. 12.1)

The Son of God is ancient, but recently manifested.

"2. The Son of God is elder than all His creation,
so that He became His Father's counsellor concerning His creation;
therefore He is ancient But the gate, sir, quoth I, why is that new?
3. Because, quoth he, He was manifested in the last days of the consummation.
For this cause the gate was new, that such as should be saved might
enter through it into the kingdom of God. " (Shepherd of Hermas 9th Sim. 12.2,3)

There is only one gate (way) to salvation, and it is through the Son of God

"4. Sawest thou, quoth he, that the stones which came in through the gate
went into the building of the tower, whereas those which came not in through it
were cast forth again into their own place?
I saw, sir, quoth I. Even so, quoth he, none shall enter into the kingdom of God
except He receive the name of His Son.
5. For if thou desire to enter into a city, and that city be walled about
and have but one gate, canst thou enter into that city except by the gate
which it hath?
Nay, sir, for how else were it possible?
If then thou canst not enter into that city except by the gate thereof, so,
quoth he, a man can enter none otherwise into the kingdom of God than through
the name of His Son who is beloved by Him. "
(Shepherd of Hermas 9th Sim. 12.4,5)

"6. Sawest thou, quoth he, the multitude building the tower?
I saw them, sir, quoth I.
They all, quoth he, are glorious angels, and by them the Lord is walled about.
The gate is the Son of God; He is the one entry unto the Lord.
None otherwise shall any one enter unto Him than through His Son."
(Shepherd of Hermas 9th Sim. 12.6)

The tidings of affliction.

One thing I particularly struggle in my life at the moment is to keep the faith and good mood during afflictions and also to not get overwhelmed for the tiding of affliction. A few year ago I decided to stop watching the news on TV or reading the news of the newspapers. This is helping me on this issue, but still is very difficult when I meet people and they complain about the government or the weather. I try to quickly change the topic of the conversation and to avoid fomenting the complains. Sometimes I fail and catch myself complaining too.
Another case that I struggle is when I notice that I´m making less money than I spend in my domestic life. It´s tougth to keep a good mood and to not feel some hurt in the faith. I hope I can pass this probation and be not afflicted by the tidings of affliction that cames in my life.

"3. Even as their plants when they saw the sun withered, so also the doubleminded,
when they hear tidings of affliction, by reason of their fearfulness turn idolaters
and are ashamed of the name of their Lord.
4. Such men neither live nor are dead. Yet these too if they repent quickly may live;
but if they repent not, they are already given over to the women (figurative evel angel)
who rob them of their life."
(Shepherd of Hermas 9th Sim. 17.3,4)

A resume of the Similitudes of the Shepherd of Hermas Book (part 6)

2015-05-07T21:04:00.005-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 6)

The Eighth Similitude

The eighth similitude is a long text that explains how the angel of the Lord
gave rods cutt off from a huge tree to each person and how this angel
claimed back the rods and evaluated them.
The rods that were green were the saved people. The rods that dried up represented the lost.
The rods had a watering and in this second chance many of the rods that
were not compleatly green got green and some gave fruits. This represented saved people.
In this similiude the kind of people that were most considered were represented as green rods that gave fruits.
I think the watering represents tribulation to generate repention.

The law of God, the Son of God, and Michael.

"2. Hearken, quoth he; this great tree, which overspreadeth plains and mountains
and the whole earth, is the law of God which was given to all the world;
and this law is the Son of God who hath been preached unto the ends of the earth.
The peoples under the shadow of it are they who when they heard the preaching
believed on Him.
3. And the great and glorious Angel is Michael,
who hath the authority over this people and governeth them;
for it is he who putteth the law into the hearts of them that believe.
He therefore visiteth those to whom he hath given it,
to see if so be they have kept it.
4. Thou seest the rods of all of them; for the rods are the law.
Thou seest many of the rods made useless,
and thou shalt know all them that kept not the law;
thou shalt see the abode of every one."
(Shepherd of Hermas 8th Sim. 2.2-4)

The three most rewarded types of men.

All such as wrestled with the devil and vanquished him are crowned.

1st - They that have suffered (death) for the law.

"6. Who then, sir, quoth I, are they that are crowned and enter the tower?
Quoth he, All such as wrestled with the devil and vanquished him are crowned.
These are they that have suffered (death) for the law. "
(Shepherd of Hermas 8th Sim. 2.6)

2nd - They that have been afflicted for the sake of the law, but didn't suffered death for it.

"7. And those others who likewise gave up their rods green and having shoots,
but without fruit, are they that have been afflicted for the sake of the law,
but neither suffered death nor denied their law. " (Shepherd of Hermas 8th Sim. 2.7)

3rd - They received them are holy and just men, who walked earnestly with a pure heart, and have kept the commandments of the Lord.

"8. And they who gave them up green as they received them are holy and just men,
who walked earnestly with a pure heart, and have kept the commandments of the Lord."
(Shepherd of Hermas 8th Sim. 2.8)

Repentance leads to life.

After the water that watered the rods and the wait fore some days, the Shepherd and Hermas go see the rods. Some lived, others not.

"6. Thou seest that many of them have indeed repented from when thou spakest
my commandments unto them; and yet more shall repent.
Such as would not repent lost their life; but whoso of them repented
became good and had their dwelling within the first walls,
and some even went up into the tower.
Thou seest then, quoth he, that repentance from sins hath with it life,
but impenitence death." (Shepherd of Hermas 8th Sim. 6.6)

Keep it simple. Worry not about precedence and honour.

"6. Life belongeth to all who keep the commandments of the Lord;
and in the commandments there is nothing about precedence or any honour,
but about patience and lowliness of mind in a man.
In such like therefore is the life of the Lord,
but in them that are contentious and lawless death."
(Shepherd of Hermas 8th Sim. 7.6)

Repention

In chapter 10 Hermas says:

"... I am persuaded that every one, when he considereth his own deeds
and feareth God, will repent.
3. He answered and said unto me, All such as repent with their whole heart,
and cleanse themselves from all the wickednesses before said,
and never again add aught to their sins, shall receive from the Lord healing
of their former sins if they doubt not about these commandments;
and they shall live unto God.
But such, quoth he, as add to their sins and have their conversation
in the lusts of this world, condemn themselves unto death."
(Shepherd of Hermas 8th Sim. 10.2,3)

A resume of the Similitudes of the Shepherd of Hermas Book (part 5)

2015-05-04T00:09:00.000-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 5)

The Seventh Similitude

The affliction comes to provoke repenting:

"...thou shouldest be afflicted for a while, that they also may repent
and cleanse themselves from every lust of this world.
When therefore they repent and are cleansed,
then the avenging angel shall depart."
(Shepherd of Hermas 7th Sim. 1.2)

The head of the house bears a bigger responsability and may suffer because of his family:

"The Glorious Angel is angered, yet what have I done?
They, quoth he, cannot else be afflicted except thou,
the head of all the house, be afflicted; for when thou art afflicted
of necessity they too shall be afflicted, but so long as thou prosperest
they can suffer no affliction.
(Shepherd of Hermas 7th Sim. 1.3)

The delay time between repention and healing.

"Thinkest thou then that the sins of those who repent are straightway remitted?
By no means; but he who repenteth must vex his own soul,
and humble himself mightily in all that he doeth, and be afflicted with all the
different afflictions; and if he endure the afflictions that come upon him,
He who created and strengthened all things will surely have mercy and
grant an healing.
(Shepherd of Hermas 7th Sim. 1.4)

The afflictions of the righteous are shown before:

"And herein thank thou the Lord, for that He hath accounted thee worthy
to have thine affliction shewed thee before, so that foreknowing it thou mayest
bear it stedfastly." (Shepherd of Hermas 7th Sim. 1.4)

The Lord is with us during the affliction period too.

"6. I said to him, Sir, be thou with me,
and I shall be well able to bear all adversity.
I, quoth he, will be with thee; and I will also entreat the avenging angel
to afflict thee more lightly.
Yet a little while thou shalt be afflicted, and again thou shalt be restored
to thy house; only continue to be of lowly mind and serve the Lord
with a pure heart, thou and thy children and thy house,
and walk in my commandments which I command thee,
and thy repentance shall be able to be effectual and pure. "
(Shepherd of Hermas 7th Sim. 1.6)

If we keep these commandments the afflictions shall depart.

"7. If thou keep them, with thy house, all affliction shall depart from thee;
and affliction, quoth he, shall depart from all such as walk in these
my commandments. "
(Shepherd of Hermas 7th Sim. 1.7)

A resume of the Similitudes of the Shepherd of Hermas Book (part 4)

2015-05-02T20:15:00.002-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 4)

The angel of luxury and deceit

"1. And the Shepherd said to me, Seest thou this pastor?
I see him, sir, quoth I. This, quoth he, is the angel of luxury and deceit
He weareth out the souls of God's servants and subverteth them from the truth,
cheating them with evil lusts whereby they perish.
2. For they forget the commandments of the living God,
and walk in vain deceits and delights, and are destroyed by this angel,
some unto death and some unto decay." (Shepherd of Hermas 6th Sim. 2.1,2)

"In them there is no repentance unto life, for they added to their sins
and blasphemed against the name of God.
To such men belongeth death." (Shepherd of Hermas 6th Sim. 2.3)

The angel of retribution

"1. Seeing them then so scourged and in misery I was grieved over them,
because they were thus tormented and had no respite at all.
2. And I said to the Shepherd who was speaking with me, Sir,
who is this shepherd that is so unmerciful and cruel and quite without pity
upon these sheep? This, quoth he, is the angel of retribution;
and he is one of the righteous angels, and is set over punishment.
3. He rcceiveth therefore such as have strayed away from God and walked
in the lusts and deceits of this world, and punisheth them with dreadful
and divers punishments according to their deserving." (Shepherd of Hermas 6th Sim. 3.2,3)

"... the divers punishments and torments are torments during lifetime.
For some are punished with losses, some with wants, some with sundry infirmities,
some with all unsettlement; and some by being insulted by the unworthy,
and by suffering many other mishaps." (Shepherd of Hermas 6th Sim. 3.4)

The suffering, repentance, righteousness, happiness.

"6. When therefore they have been afflicted with all manner of affliction,
they are delivered to me for good instruction and made strong
in the faith of the Lord, and the rest of the days of their life
they serve the Lord with a pure heart;
and if they repent, the evil things that they have done come into their mind,
and then they glorify God, saying that He is a just judge and that they
have suffered justly, each according to his doings.
And thenceforth they serve the Lord with a pure heart and are prospered
in all their doings, receiving from the Lord all things that they ask;
and then they glorify the Lord for that they were delivered to me,
and they never again suffer any ill." (Shepherd of Hermas 6th Sim. 3.6)

The time of torment. One year per day.

"As many days therefore as one liveth in pleasure,
so many years he is tormented." (Shepherd of Hermas 6th Sim. 4.4)

OBS: In accordance with Num. xiv. 34, Ezek. iv. 6 each day for a year, and
John xi. 9 Are there not twelve hours in the day?
although "day" there means daytime, he makes " the day of torment " equal
twelve months. Compare in Aboth iv. (Jewish Fathers, p. 74),
" Better is one hour of repentance and good works in this world than all the life
of the world to come better is one hour of refreshment of spirit in the world
to come than all the life of this world." (Shepherd of Hermas 6th Sim. Taylor vol II, page 42)

The pleasures that hurt men.

"5. What manner of pleasures, sir, quoth I, are hurtful?
Every act, quoth he, which he doeth gladly is a pleasure to a man,
The passionate man in satisfying his own temper delighteth himself;
and the adulterer and the drunkard and the slanderer and the liar
and the covetous and the defrauder and they who
(do the like to these things indulge their proper disease, each taking pleasure
in what he doeth.
6. All these pleasures are hurtful to the servants of God,
and because of these deceits do they suffer who are punished and tormented. "
(Shepherd of Hermas 6th Sim. 5.5,6)

A resume of the Similitudes of the Shepherd of Hermas Book (part 3)

2015-05-01T00:11:00.000-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 3)

Fifth Similitude

Do no wickdness and serve with pure heart is better than fasting.

Fasting is good, but doesn´t help if the person don´t keep the commandments of the Lord.
If keeping the commandments he adds the fasting, so great, but otherwise the fast is not going to fix the lack of obedience.

Hermas was fasting and sit in a mountain, but his fasting was said to be unprofitable by the angel.
Hermas explained he fasted as acustomed and that he was "keeping a station", but the angel said he would tell he what kind of fast pleases the Lord.

"4. God desireth not such vain fasting; for by fasting thus unto God thou shalt
do nothing for righteousness. But fast thou such a fast as this unto God.
5. Do no wickedness in thy life, and serve the Lord with a pure heart.
Keep His precepts and walk in His ordinances, and let no evil lust arise
in thy heart; but believe in God.
If thou do these things and fear Him, and contain thyself from every evil deed,
thou shalt live unto God; and these things if thou do,
thou shalt accomplish a great fast and one acceptable to God." (Shepherd of Hermas 5th Sim. 1.4,5)

"5. This fasting, quoth he, when the commandments of the Lord are observed,
is exceeding good. Thus then shalt thou keep this fast which thou art about
to observe.
6. First of all keep thyself from every evil word and every evil desire,
and cleanse thy heart from all the vanities of this world.
If thou keep these things, this shall be a perfect fast for thee." (Shepherd of Hermas 5th Sim. 3.5,6)

"8. If thou thus accomplish the fast as I have enjoined thee,
thy sacrifice shall be accepted of God, and this fast shall be registered;
for the service so performed is good and agreeable and acceptable unto the Lord." (Shepherd of Hermas 5th Sim. 3.8)

Keep your body also clean and pure.

"Attend now, quoth he; keep this thy flesh pure and undefiled,
that the Spirit which dwelleth in it may bear witness to it,
and thy flesh maybe justified.
2. Beware lest the thought arise in thy heart that this thy flesh is to perish,
and thou abuse it with any pollution.
If thou pollute thy flesh thou shalt pollute the Holy Spirit also;
the which if thou pollute thou shalt not live." (Shepherd of Hermas 5th Sim. 7.1,2)

"¹⁶ yet knowing that a man is not justified by the works of the law but through faith in Jesus Christ, even we believed on Christ Jesus, that we might be justified by faith in Christ, and not by the works of the law: because by the works of the law shall no flesh be justified." (Gal. 2:16)

A resume of the Similitudes of the Shepherd of Hermas Book (part 2)

2015-04-30T23:38:00.000-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 2)

Third Similitude

The righteous and the sinners are like the live and the dead trees.
In the winter they look alike, but when the summer comes
a great difference will became evident.

"... These trees which thou seest are they that dwell in this world.
... neither the righteous nor the sinners appear in this world,
but they are alike; for this world is winter to the righteous,
and they appear not while they dwell with the sinners.
3. For as in the winter the trees when they have cast their
leaves are alike, and neither the dry nor the living are seen
to be what they are, so in this world neither the righteous
nor the sinners appear, but they are all alike." (Shepherd of Hermas 3rd Sim. 1.1-3)

Forth Similitude

The forth similitude is actually a continuation of the third similitude.

"2. These trees, quoth he, which are sprouting are the righteous,
who shall dwell in the world to come; for the world to come
is summer to the righteous but winter to sinners." (Shepherd of Hermas 4th Sim. 1.2)

"When therefore the mercy of the Lord shall shine forth,
then shall they who serve God be manifested, and all shall be manifested.
3. For as in summer the fruits of the several trees are manifested,
and it is known of what kind they are, so also shall the fruits of the righteous
be manifest; and all of them shall be known when they are blossoming in that world.
4. But, as thou sawest the dry trees, so the heathen and the sinners shall be found
dry and unfruitful in that world, and they shall be burned like logs
and shall be manifest; because their doing in their lifetime was evil.
The sinners shall be burned because they sinned and repented not;
and the heathen shall be burned because they knew not Him who created them.
5. Do thou therefore bear fruit, that in that summer thy fruit may be known."
(Shepherd of Hermas 4th Sim. 1.2-5)

Refrain from excess of business

"Refrain from excess of business, and thou shalt commit no sin.
For they who are busied overmuch also sin much,
being cumbered by their affairs and not serving their own Lord.
6. How, quoth he, can such an one ask and receive anything from the Lord,
when he doth not serve the Lord?
They who serve Him are they that shall receive their requests,
and they who serve not the Lord shall receive nothing."
(Shepherd of Hermas 4th Sim. 1.5,6)

A resume of the Similitudes of the Shepherd of Hermas Book (part 1)

2015-04-29T10:22:00.000-03:00

A resume of the Similitudes of the Shepherd of Hermas Book (part 1)

The Book Shepherd of Hermas have many similitudes that I find very instructive for the servants of God. These texts help us understand better some doctrines of Lord Jesus and the way of thinking of the righteous of the first century.
I recommend you to read the whole book, but if you want a resume to have a look of what this book have to offer this is it.

First Similitude - We are dwelling in a foring city, preparing to return to our own city.

Why prepare vain habitations?

"1. HE said to me, Ye know, ye who are God's servants,
that ye are dwelling in a strange land;
for your city is far off from this city.
If then ye know your city in which ye are to dwell,
why prepare ye here fields and costly arrays and buildings
and vain habitations?
2. He who prepareth these things for this city thinketh not of
returning to his own city." (Shepherd of Hermas 1st Sim. 1.1,2)

"6. Take heed therefore and, as one that dwelleth in a strange land,
provide no more for thyself than the competency which sufficeth thee..."
(Shepherd of Hermas 1st Sim. 1.6)

Keep the law of your (celestial) city.

"For rightly saith the lord of this country unto thee,
Either use my laws or get thee out of my country.
5. Thou then, what wilt thou do, seeing thou hast a law in thine own city?
See if it is not unprofitable for thee to deny thy law;
for if thou then desire to return to thy city,
thou shalt surely not be received, because thou hast denied the law
of thy city, but shalt be shut out from it. "
(Shepherd of Hermas 1st Sim. 1.5)

What should the rich do with the money?
Invest in people salvation, help the poor.

"7. Take heed ye that serve God and have Him in your heart;
work the works of God, remembering His commandments and the promises
which He promised, and believe that He will perform them
if His commandments be kept.
8. Instead of fields therefore purchase souls that are afflicted,
according as one is able, and visit widows and orphans and neglect them not.
On such fields and houses freely spend your wealth and all your array
which ye have received from God.
9. For thereunto did the Master enrich you, that ye might fulfil
these ministrations unto Him. Far better is it to buy
such lands and possessions and houses as thou shalt find in
thy city when thou goest home to it."
(Shepherd of Hermas 1st Sim. 1.7-9)

Second Similitude - The Elm and the Vine - Rich and Poor

In this similitude the Elm represents a servant of God that is rich but produces no fruit alone, and the Vine represents the servant of god that is poor and produces fruit. If the Elm support the Vine, the vine will produce more fruits and the elm will share the participation on th vine´s fruits so the fruits are from both.
So the rich servant of God should help and support the poor servant so they can produce toguether many fruits.

"... the elm having water nourisheth the vine, and the vine having continual
moisture yieldeth double increase, for itself and for the elm.
Thus also the poor by interceding with the Lord for the rich fulfil
their wealth; and again the rich by supplying the needs of the poor
satisfy their souls.
9. So then both become partners in the righteous work."
(Shepherd of Hermas 2nd Sim. 1.8,9)

A resume of the Mandates on the Book of Shepherd of Hermas (part 6)

2015-04-27T12:03:00.000-03:00

A resume of the Mandates on the Book of Shepherd of Hermas (part 6)

The Resume List of The Commandments of God
according to the book of Shepherd of Hermas.

1 - Believe there is one God Creator of all things
2 - Fear God
3 - Be continent
4 - Learn no guile
5 - Speak evil of no man. Slander not.
6 - Do good. Work the thing that is good.
7 - Give
8 - Say only truth
9 - Purity of thought. Don´t even think about another man´s wife.
10 - Never remarry. But receive the repented wife.
11 - Be longsuffering and prudent
12 - Believe in what is righteous (in the agnel of righteousness), and put no faith in the unrighteous (in the angel of wickedness).
13 - Doubt not when asking something to the Lord.
14 - Repent, but don´t live in sorrow forever.
15 - Put on joyfulness.
16 - Study the scriptures. Search about the truth. Cleave therefore unto the Lord.
17 - Put away from thee every evil desire, and put on the good and holy desire

A resume of the Mandates on the Book of Shepherd of Hermas (part 5)

2015-04-27T10:16:00.000-03:00

A resume of the Mandates on the Book of Shepherd of Hermas (part 5)

Twelveth Mandate

17 - Put away from thee every evil desire, and put on the good and holy desire:

"1. HE said to me, Put away from thee every evil desire,
and put on the good and holy desire; for having put on this desire thou shalt
hate the evil desire, and shalt curb it as thou wilt. "
(Shepherd of Hermas 12th Mand. 1.1)

Examples of evil desires:

"1. FOREMOST of all is the desire for another's wife or husband,
and for much outlay of wealth, and for divers vain meats and strong drinks
and many other foolish luxuries; for all luxury is foolish and vain to
the servants of God." (Shepherd of Hermas 12th Mand. 2.1)

Evil desires are deadly:

"3. But as many as are overmastered by them and withstand them not perish utterly,
for these desires are deadly.
4. But do thou put on the desire of righteousness, and being fully armed
with the fear of the Lord withstand them.
For the fear of the Lord dwelleth in the good desire.
The evil desire, if she see thee armed in the fear of God and withstanding her,
will flee far from thee and be no more seen of thee, being in fear of thy arms."
(Shepherd of Hermas 12th Mand. 2.3,4)

Examples of good desires:

"1. I WOULD know, sir, quoth I, by what behaviour I must serve the good desire.
Hear, quoth he;
work righteousness and virtue, truth and fear of the Lord,
faith and meekness, and whatsoever good things are like unto these.
If thou do these things thou shalt be a wellpleasing servant of God,
and shalt live unto Him; and every one who serveth the good desire shall
live unto God."
(Shepherd of Hermas 12th Mand. 3.1)

The end of the commandments list:

"2. So he made an end of the twelve commandments, and said unto me,
Thou hast these commandments; walk therein, and exhort them that hear,
that their repentance may be pure the rest of the days of their life.
3. Do thy diligence to accomplish this ministry which I give thee,
and thou shalt do much; for thou shalt find favour with those who are about
to repent, and they shall be persuaded by thy words; for I will be with thee,
and will constrain them to obey thee." (Shepherd of Hermas 12th Mand. 3.2,3)

Keeping these commandments is not as hard as it looks.

"... But I wot not if these commandments can be kept by a man,
because they are exceeding hard.
5. He answered and said to me, If thou put it to thyself that they can be kept,
thou shalt keep them easily, and they will not be hard;
but If it enter thy heart that they cannot be kept by a man,
thou wilt not keep them." (Shepherd of Hermas 12th Mand. 3.4,5)

Salvation depends on keeping these commandments:

"6. Now therefore I say unto thee, If thou keep them not, but neglect them,
thou shalt not have salvation, neither thy children nor thy house,
since thou hast already judged for thyself that these commandments
cannot be kept by a man." (Shepherd of Hermas 12th Mand. 3.6)

"5. Thou shalt keep them, quoth he, if thy heart be pure unto the Lord;
and all who cleanse their hearts from the vain desires of this world
shall keep them, and they shall live unto God. " (Shepherd of Hermas 12th Mand. 6.5)

Repent:

"O foolish, unwise, and doubleminded man, perceivest thou not the glory of God,
how great and strong and marvellous it is for He created the world for the sake
of man, and put all His creation in subjection to man, and gave him
all authority to rule over all things under heaven?
3. If then, quoth he, man is lord of the creatures of God and hath dominion
over them all, can he not have dominion over these commandments also?
The man, quoth he, who hath the Lord in his heart is able to have dominion
over all things and all these commandments.
4. But they who have the Lord on their lips, and their heart hardened,
and who are far from the Lord, to them these commandments are difficult and hard
to walk in.
5. Set ye therefore the Lord in your hearts, ye that are empty and light
in the faith, and ye shall know that there is nothing easier nor sweeter
nor gentler than these commandments.
6. Turn again ye that walk in the commandments of the devil,
that are so hard and bitter and wild and wanton, and fear not the devil,
because in him there is no power against you.
7. For I, the Angel of Repentance, who have dominion over him,
will be with you.
The devil hath only fear, and his fear hath no force; fear him not therefore,
and he shall flee from you." (Shepherd of Hermas 12th Mand. 4.2-7)

"... if ye turn to the Lord with all your heart and do righteousness the rest
of the days of your life and serve Him rightly according to His will,
He will heal your former sins; and ye shall have power to have dominion
over the works of the devil.
3. Hearken to me therefore, and fear Him who is all-able,
to save and to destroy; and observe these commandments,
and ye shall live unto God. " (Shepherd of Hermas 12th Mand. 6.2,3)

"3. These commandments are profitable to such as are about to repent;
for except they walk in them their repentance is in vain.
4. Do ye therefore who repent cast off the wickednesses of this world
which wear you away; and having put on every virtue of righteousness
ye shall be able to observe these commandments, and no longer to add
to your sins. If ye add no more at all to them, ye shall depart from your
former sins. Walk then in these my commandments, and ye shall live unto God."
(Shepherd of Hermas 6th Sim. 1.3,4)

A resume of the Mandates on the Book of Shepherd of Hermas (part 4)

2015-04-26T23:13:00.000-03:00

A resume of the Mandates on the Book of Shepherd of Hermas (part 4)

Eleventh Mandate

A Warning against false prophets:

"Hear, quoth he, concerning both the prophets (true and false); and as I will now tell thee,
so shalt thou prove the prophet and the false prophet.
From his life prove thou the man that hath the divine Spirit.
8. First he that hath the divine Spirit which is from above
is meek and peaceable and lowly, and refraineth himself from every wickedness
and vain desire of this world, and he maketh himself more needy than all men,
and answereth nothing to any when enquired of,
and speaketh not solitarily, neither when a man would speak doth the Holy Spirit
speak; but when God willeth that he should speak, then he speaketh.
9. Whensoever therefore the man who hath the divine Spirit cometh into a synagogue
of just men who have faith in the divine Spirit, and the congregation of those men
make their prayer unto God, then the Angel of the prophetic spirit which besetteth
him filleth the man, and the man being filled with the Holy Spirit speaketh
to the multitude as the Lord willeth."
(Shepherd of Hermas 11th Mand. 1.7-9)

OBS:
Hilgenfeld supposes that Mand. xi originally stood after Sim. iv. as one
of the similitudes; and he remarks that pseudo-Athanasius quotes Mand. x., xii. in
reverse order as the Eleventh and Tenth commandments,
and does not quote Mand. xi.
(Shepherd of Hermas, to english by Taylor, 1903, 11th Mand. page 149)

"But men who are of two minds and often repent use divination like the heathen,
and bring upon themselves the greater sin by their idolatry;
for he that enquireth of a false prophet about any matter is an idolater
and void of the truth and foolish.
For any Spirit given of God is not enquired of,
but having the power of the God-head it speaketh all things of itself,
because it is from above, from the power of the divine Spirit
6. But the Spirit that is enquired of and speaketh according to the desires
of men is earthly and light and hath no power,
and it speaketh not all except it be enquired of." (Shepherd of Hermas 11th Mand. 1.4-6)

A resume of the Mandates on the Book of Shepherd of Hermas (part 3)

2015-04-23T23:36:00.000-03:00

A resume of the Mandates on the Book of Shepherd of Hermas (part 3)

Ninith Mandate

13 - Doubt not when asking something to the Lord.

"1. HE said to me, Put away from thee doublemindedness, and
doubt not to ask anything at all from God, saying within thyself,
How can I ask and receive anything from the Lord who have so greatly
sinned against Him?
2. Reason not thus with thyself, but with all thy heart turn to the Lord,
and ask of Him without doubting, and thou shalt know His much compassion,
how that He will not forsake thee but will fulfil the request of thy soul.
3. For God is not as men who bear malice, but He remembereth not wrong
and pitieth His handiwork.
4. Do thou therefore cleanse thy heart from all the vanities of this world
and the things before spoken of to thee, [from doubtfulness]
and
ask of the Lord and thou shalt receive all things,
and shalt not be disappointed of any of thy requests,
if thou ask of the Lord without doubting.
5. But if thou doubt in thy heart, thou shalt surely not receive any of thy requests.
For they who doubt toward God, these are the doubleminded, and
they obtain nothing at all of their petitions.
6. But such as are whole in the faith ask all things trusting on the Lord,
and they receive because they ask confidently, nothing doubting.
For every man of doubtful mind, except he repent, shall hardly be saved.
7. Cleanse therefore thy heart from doubtfulness, and put on faith,
for she is strong; and trust God that thou shalt receive all thy petitions
which thou askest.
And if at any time when thou hast made a request of the Lord thou receive it
somewhat slowly doubt not because thou didst not receive the request of thy soul
speedily; for it is surely because of some temptation or some trespass
which thou art not aware of that thou receivest thy request the more slowly.
8. Do thou therefore cease not to make the request of thy soul,
and thou shalt receive it."
(Shepherd of Hermas 9th Mand. 1.1-8)

12. Do thou therefore serve faith which hath power,
and keep thy-self from doubt which hath no power,
and thou shalt live unto God;
and all shall live unto God who are thus minded.
(Shepherd of Hermas 9th Mand. 1.12)

Tenth Mandate

14 - Repent, but don´t live in sorrow forever.

"1. Put away sorrow from thee, quoth he; for she is a sister of doublemlndedness
and quick temper." (Shepherd of Hermas 10th Mand. 1.1)
"Perceivest thou not that sorrow is worse than all the spirits
and most dreadful to the servants of God, and corrupteth a man more than all
the spirits, and weareth out the Holy Spirit, and again saveth?"
(Shepherd of Hermas 10th Mand. 1.2)

"1. Hear now, quoth he, O foolish man, how sorrow weareth out the Holy Spirit
and again saveth.
2. When the doubleminded man setteth himself to any business
and faileth in it because of his doublemindedness, this same sorrow entereth
into the man and grieveth and weareth out the Holy Spirit.
3. Then again, whenever quick temper hath joined itself to a man in respect
of some matter, and he is in much bitterness, again sorrow entereth
into the heart of the man that was angered, and he is grieved at his deed
which he did, and repenteth of having wrought evil.
4. This sorrow then seemeth to have salvation, because when he had done evil
he repented.
Both behaviours therefore grieve the Spirit; doubting, because it
had not good success in its doing, and anger likewise, because it wrought evil.
Both are grievous to the Spirit of God, doublemindedness and passionateness.
5. Therefore remove sorrow from thy heart and afflict not the Holy Spirit
which dwelleth in thee, lest it make intercession against thee with God and
depart from thee. For the Spirit of God which was given to be in this flesh
beareth neither sorrow nor straitness."
(Shepherd of Hermas 10th Mand. 2.1-5)

15 - Put on joyfulness.

"1. Put on joyfulness therefore, which always hath favour with God and is acceptable
to Him, and delight thou in her.
For every joyful man worketh good things, and mindeth good things
and despiseth sorrow,
2. But the sorrowful man always doeth wickedly. "
(Shepherd of Hermas 10th Mand. 3.1,2)

"4. Cleanse thyself therefore from this evil sorrow, and thou shalt live unto God;
and all shall live unto God, as many as put away sadness from them and
put on all joy fulness." (Shepherd of Hermas 10th Mand. 3.4)

16 - Study the scriptures. Search about the truth. Cleave therefore unto the Lord.

"4. Hear, quoth he ; they who never searched about the truth
nor enquired diligently concerning the things of God,
but believed only, and were mixed up with business and wealth and
heathen friendships and many other affairs of this world; such, I say,
as are intent upon these things understand not the parables of divinity,
for they are darkened by these employments, and they decay and grow barren.
5. Even as goodly vineyards, when they meet with neglect, are made barren
by thorns and all manner of weeds, so do men who after they have believed
fall into these many doings before said wander from their mind and apprehend
nothing at all about righteousness; for when they hear the things of God and truth,
their mind is sunk in their business, and they understand nothing at all.
6. But they who have fear of God, and search about divinity and truth,
and have their heart set unto the Lord, do more quickly perceive and understand
all the things said to them because they have the fear of the Lord within them;
for where the Lord dwelleth, there is also much understanding.
Cleave therefore unto the Lord, and thou shalt understand and apprehend all things."
(Shepherd of Hermas, 10th Mand. 1.4-6)

"Ye adulteresses, know ye not that the friendship of the world is enmity with God?
Whosoever therefore would be a friend of the world maketh himself an enemy of God.
Or think ye that the scripture speaketh in vain? Doth the spirit which he made to dwell in us long unto envying?" (James 4:4-5)

A resume of the Mandates on the Book of Shepherd of Hermas (part 2)

2015-04-21T14:22:00.001-03:00

A resume of the Mandates on the Book of Shepherd of Hermas (part 2)

The sixth mandate:

12 - Believe in what is righteous (in the agnel of righteousness), and put no faith in the unrighteous (in the angel of wickedness).

"Do thou believe in what is righteous, and put no faith in the unrighteous. For the way of righteousness is traight, and the way of unrighteousness crooked." (Shepherd of Hermas 6th Mand. 1.1)

The two angels.

The angel of righteousness:

"Mand 6; 2.1: Hear now, quoth he, about faith.
There are two angels with a man, one of righteousness
and the other of wickedness.
2 How then, sir, quoth I, shall I know their operations, seeing that both angels dwell with me ?
3 Hearken, quoth he, and understand them,
The angelof righteousness is delicate and shamefast and meek and quiet.
When therefore he cometh into thy heart, immediately he talketh with thee of righteousness, of pureness, of modesty, of contentment, of every just work and every honourable virtue.
When all these things come into thy heart, know that the angel of righteousness is with thee.

... Have faith therefore in him and his works." (Shepherd of Hermas 6th Mand. 2.1-3)

The angel of wickedness:

"4 Now see also the works of the angel of wickedness.
First of all he is angry and bitter and foolish, and his works are evil and overturn the servants of God,
When this one therefore cometh into thy heart, know him from his works." (Shepherd of Hermas 6th Mand. 2.4)

"6 Do thou therefore take knowledge of his works and withdraw from him and put no trust in him ..." (Shepherd of Hermas 6th Mand. 2.6)

"Thou hast then the operations of both the angels; understand them, and have faith in the angel of righteousness. 7 And withdraw from the angel of wickedness ..." (Shepherd of Hermas 6th Mand. 2.6-7)

"This commandment sheweth the things concerning faith, to the end that thou mayest believe the works of the angel of righteoussness, and doing them mayest live unto God." (Shepherd of Hermas 6th Mand. 2.10)

"But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father." John 10:38

The seventh mandate

The seventh mandate is a more explained version of the second commandment in mandat one:
Fear the Lord.

The eighth mandate

In the eight mandate Hermas gives us more details about the temperance.
"We should refrain oursevers ... from adultery and fornication, (from lawless drunknness, from evil luxury), from many meats, from the extravagance of wealth, from vanity, from pride (arrogance), from vain-glory (haughtiness), from lies (falsehood), from evil speaking (slander) and hypocrisy, from malice (remembrance of wrong) and all other blasphemy."
(Shepher of Hermas 8th Mand. 1.3, Hoode, 1870, page 97 with additions in paranthesis from the translation of Taylor 1903.)
and the list continues further on the text.

"... the servant of God must abstain: theaf, lying, fraud, false witness, covetousness, evil concupiscence, deceit, vainglory, boastfulness, and all such things as are like unto these." (Shepher of Hermas 8th Mand. 1.5)
"Abstain therefore from all these, that thou mayest live unto God and be inscribed with them that abstain therefrom." (Shepher of Hermas 8th Mand. 1.6)

Hermas asks the angel to tell him about the good thing to do to be saved.
"Hear, quoth he, the works of goodness also, which thou must do and not abstain from.
First of all faith, fear of the Lord, love, concord, words of righteousness, truth, patience:
There is nothing better than these in the life of men." (Shepher of Hermas 8th Mand. 1.7-9)

The promisse about these commandments:

"If a man keep these and abstain not from them, he shall be happy in his life." (Shepher of Hermas 8th Mand. 1.9)

A resume of the Mandates on the Book of Shepherd of Hermas (part 1)

2015-04-17T14:09:00.000-03:00

A resume of the Mandates on the Book of Shepherd of Hermas

The Shepherd of Hermas is a book that was consider important to some early christian writers.
The opinion of the fathers of the very earliest period concerning the authority of this book is that it was undoubtedly regarded as on a level with the canonical books of the New Testament, accordingly to Charles Hoole - 1870. Hoole says that Irenaeus quoted the book of Hermas as Scripture. (Shepherd of Hermas to english by Charles Hoole, 1870, introtuction, page xi.)
It´s part of the Stichometry of Nicephorus.
"The Shepherd of Hermas was one of the most popular books produced in the early Church, and for a time it was frequently quoted and regarded as inspired." #1

So I decided to study it. It´s been a real bless and I found appropriate to make a small resume of the commandments, the mandates, of this book.

You can download the translation I used in the links bellow:
Shepherd of Hermas - Vol I - Rev C Taylor 1903.pdf
Shepherd of Hermas - Vol II - Rev C Taylor 1903.pdf
Shepherd of Hermas - to english by Charles Hoole - 1870.pdf

The Mandates:

First Mandate

1 - Believe there is one God Creator of all things:
"First of all believe that there is one God, the creator and Framer of all things ..." (Shep.Her. 1st Mand 1.1)

"Fear the Lord, quoth he, and keep His commandments; and while thou keepest the commandments of God thou shalt be able in all that thou doest, and thy doing shall be beyond compare. For fearing the Lord thou shalt do all things well. This is the fear which thou must fear, that so thou mayest be saved. 2. But fear not the devil: for if thou fear the Lord thou shalt have dominion over the devil, because there is no power in him." (Shep.Her. 7th Mand 1.1)

2 - Fear God:
"Believe therefore in Him and fear Him." (Shep.Her. Mand 1)

3 - Be continent:
"... and fearing Him be continent." (Shep.Her. Mand 1)
Countinance:
"Which comes next to Faith in Vis iii,8 and Sim. ix 15. "
Countinace is Power over thyself, Power over thy own will.
(Shepherd of Hermas Taylor 1903, vol I page 110, 111)

1st Promisse about the first group of commandments:
"These things observe , and thou shalt cast away all wickedness from thee, and thou shalt put on every virtue of rightousness, and shalt live unto God, if thou keep this commandment."

Second Mandate

4 - Learn no guile:
"Hold to simplicity and be without guile, and thou shalt be as little children which know not the wickedness ..." (Shep.Her. Mand 2.1)

5 - Speak evil of no man. Slander not.
"First speak evil of no man, neither hearken gladly to one that speaketh evil. Else thou also that hearkenest shalt be guilty ..." (Shep.Her. 2nd. Mand)

Promisse about the "slander not" mandate:
"Keep thyself therefore from if (slandering), and thou shalt be in harmony always with all men."

6 - Do good.

"Work the thing that is good..." (Shep.Her. 2nd. Mand)

"Next hear the things sequent upon these:
To minister to widows, to visit orphans and the needy, to redeem the servants of God from necessities, to love hospitality, for in hospitality may haply be found well doing; to be opposed to no man, to be quiet, to make thyself poorer than all men, to reverence the aged, to practise righteousness, to preserve brotherhood, to endure despite, to be longsuffering, not to have remembrance of wrong; to confort the weary in soul, not to cast away them that have stumbled from the faith, but to convert and cheer them; to admonish sinners, not to oppress poor debtors; and if there be any other things like unto these."
(Shepher of Hermas 8th Mand. 1.10)

"If thou do good and abstain not from it, thou shalt live unto God; and all shall live unto God who do so." (Shepher of Hermas 8th Mand. 1.10)

7 - Give:
"Work the thing that is good, and of thy labours which God giveth thee give liberally to all that need, not doubting to whom thou shouldest give or not give. Give to all; for God would have us give to all out of His own gifts."

Promisse about the "give" mandate:
"Keep then this commandment (give), as I have said unto thee, that thou and thy house may be found sincere in your repentance, and thy heart pure and undefiled."

Third mandate

8 - Say only truth:
"Love truth, and let all be tryth which proceedeth out of thy mouth, that the spirit which God made to dwell in this flesh may be found true with all men; and so the Lord who dwelleth in thee shall be glorified. For the Lord is true in every word, and with Him is no lie." (Shepherd of Hermas Mad. 3)

"And as for you, the anointing which ye received of him abideth in you,
and ye need not that any one teach you; but as his anointing teacheth you;
concerning all things, and is true, and is no lie, and even as it taught you,
ye abide in him." (1 John 2:27)

Warn about mandate 3, "Say only truth":
"The spirit of man is a sacrad deposit, one day to be returned to God who gave it.
He who corrupts it by lying will have filched away something from that deposit: consequently they that lie have became robbers." (Shepherd of Hermas, Taylor 1903 vol 1 page 120 about the mandate 3).

"If they return this (the spirit) falsified, thy have defiled the commandment of the Lord and become robbers." (Shepherd of Hermas, Mand. 3.2)

Fourth Mandate

9 - Purity of thought. Don´t even think about another man´s wife.:

"I charghe thee, quoth he, to observe purity, and to let no thought about another man´s wife or about any fornication ..." (Shepherd of Hermas 4th mand. 1.1) (See also: Mark 10.11f; 1 Cor. 12. 11f, 28, 39, 40.)

Tip to the married men keep away from this sin:
"whereas if thou remember always thine own wife, thou shalt never fall into sin." (Shepherd of Hermas 4th mand. 1.1)
"... for where modesty dwelleth, there iniquity should not come into the heart of a righteous man." (Shepherd of Hermas 4th mand. 1.3)

10 - Never remarry. But receive the repented wife.

"During ignorance, quoth he, he sinneth not; but if the man come to know of her sin (adultery), and the wife repent not but continue in her fornication, and the man live with her, he becameth guilty of her sin and a partner in her adultery." (Shepherd of Hermas 4th mand. 1.6)
"Let him put her away and let the husband abide alone; but if when he hath put away his wife he marry another, then he likewise committeth adultery." (Shepherd of Hermas 4th mand. 1.6)
"if ... she repent and desire to return to her own husband ... if the husband receive her not he sinneth." (Shepherd of Hermas 4th mand. 1.7)

"Thus the case standeth with both wife and husband." (Shepherd of Hermas 4th mand. 1.8)

Hope for couples with trouble:
"As for his former sin, there in One who can give healing; for it is He that hath the power over all things." (Shepherd of Hermas 4th mand. 1.11)
"I am set over repentance, and to all who repent I give understanding." (Shepherd of Hermas 4th mand. 2.2)

If the husband or wife died, can someone remarry?
"He sinneth not (if remarry after the partner died), quoth he; but if one abide alone, he winneth for himself more exceeding honour and great glory before the Lord." (Shepherd of Hermas 4th mand. 4.2 page 125)

Hermas humbleness:

For this case ... I (Hermas) enquire diligently of thee (angel of God) about all things; because first
I am a sinner, and then I know not what things I should do that I may live, for my sins are many in number and manifold. (Shepherd of Hermas 4th mand. 2.3)
Thou shalt live, quoth he (The Angel of God), if thou keep my commandments and walk in them; and whosoever heareth these commandments and keepeth them shall live unto God. (Shepherd of Hermas 4th mand. 2.4)

Shepherd of Hermas Mandate 4, chapter 3 teatches about the one only repentace a man have.
Truly repantance is when you stop doing what you say you repent on doing.

"But if he sin oft and repent it advantageth not such an one, for hardly shall he live." (Shepherd of Hermas 4th mand. 3.6)

Promisse about the mandates:
"All these things which I say and shall say unto thee observe henceforth, from the day thou wast delivered unto me, and I will dwell in thy house. And thou shalt have forgiveness of thy former transgressions if thou keep my commandments ... and walk in this purity."(Shepherd of Hermas 4th mand. 4.3, 4)

Fith Mandate

11 - Be longsuffering and prudent:
(Commandment with promisses.)

"1.Be longsuffering and prudent, quoth he, and thou shalt have dominion over all wicked works, and shalt do all righteousness. 2. For if thou be longsuffering, the Holy Spirit which dwelleth in thee shall be clear and not darkened over by another evil spirit, but dwelling at large shall joy and rejoice with the vessel in which it dwelleth, and shall serve God with much gladness having harmony within itself. 3. But if any ill-temper approach, immediately the Holy Spirit, which is delicate, is straitened by not having clear space, and seeketh to depart from the place; for it is choked by the evil spirit, and hath not room to serve the Lord as it would, because it is fouled by the ill-temper; for the Lord dwelleth in forbearance, but the devil in passionateness." (Shepherd of Hermas 5th mand. 1.1-3)

"3. But longsuffering is great and strong, hath mighty and firm power, and thriveth in
great enlargement; is joyous, exulting, void of care, and glorifieth the Lord at all seasons; and it hath in itself no bitterness, but abideth continually meek and quiet." (Shepherd of Hermas 5th mand. 2.3)

"See that thou never neglect this commandment; for if thou have the mastery of this commandment, thou shalt be able also to keep the rest of the commandments which I shall command thee." (Shepherd of Hermas 5th mand. 2.8)

Eusebius, Proof of the Gospel, by J Ferrar Book I chapter 6 page 40. May contain extra frases of Lord Jesus

2015-03-27T23:02:00.002-03:00

In the book of

Eusebius: Proof of the Gospel

also called: Demonstration Evangelica
translated to english by J Ferrar
we can read:

Eusebius, Proof of the Gospel, by J Ferrar

Book I chapter 6 page 40.

[Eusebius:] And as it stands on high, hear what it says
as it proclaims the law, which suits not Jews alone, but
Greeks and barbarians, and all nations under the sun :

[Jesus (?):] "O man! and all the human race! the Law of
Moses, beginning from one race of men, first called the
whole race of the Jews, because of the promise given
to their holy forefathers, to the knowledge of the one
God, and released its servants from bitter slavery to the
demons.
But I am the herald to all men and to the
nations of the whole world of a loftier knowledge of
God and holiness ; I call them to live according to the
ideals of those of Abraham's day, and men still more
ancient of pre-Mosaic date, with whom many of all races
are recorded to have shone in holiness as lights in the
world."

And again :
"The Law of Moses required all who desired to be
holy to Speed from all directions to one definite place;
but I, giving freedom to all, teach men not to look for
God in a corner of the earth, nor in mountains, nor in
temples made with hands, but that each should worship
and adore Him at home."

And again :
"The old law commanded that God should be worshipped
by the sacrifice of slain beasts, of incense
and fire and divers other similar external purifications.
But I, introducing the rites of the soul, command
that God should be glorified with a clean heart and a
pure mind, in purity and a life of virtue, and by true
and holy teaching."

And again:
"Moses forbade the men of his time who were defiled
with blood to kill; but I lay down a more perfect law
for those who have him for a schoolmaster and have
kept the earlier commandment - when I ordain that
men must not be slaves to anger." (Cf. Matthew 5.22)

And once more :
"The Law of Moses enacted to adulterers and the
impure that they must not commit adultery, or indulge
in vice, or pursue unnatural pleasures, and made death
the penalty of transgression; but I do not wish my
disciples even to look upon a woman with lustful desire." (Cf. Matthew 5.28)

And again, it said:
"Thou shalt not forswear thyself, but shalt perform
unto the Lord thine oaths; but I say unto you, Swear
not at all, but let your communication be Yea, yea ; Nay,
nay: for whatsoever is more than these cometh of evil." (Cf. Matthew 5.33)

And again, it commanded resistance against the unjust,
and reprisal, when it said :
"An eye for an eye, and a tooth for a tooth ; but
I say unto you, That ye resist not evil; but whosoever
shall smite thee on thy right cheek, turn to him the
other also. And he who will sue thee at the law, and
take away thy coat, let him have thy cloak also."
(Cf. Matthew 5.38-40)

And again:
"It exhorts to love your friend, and to hate your
enemies ; but I in my excess of goodwill and forbearance
lay down the law :
Pray for persecutors, that you may be children
of your Father in heaven, who letteth his sun rise on
the evil and on the good, and sendeth rain on the just
and the unjust."(Cf. Matthew 5.44)

[?:] And, moreover, the Mosaic Law was suited to the
hardness of heart of the vulgar, gave ordinances corresponding
to those under the rule of sense, and provided a form of
religion, reduced and inferior to the old.

"But I summon all to the holy and godly life of the holy men
of the earlier days. "

And in fine, it promises, as to children, a land flowing
with milk and honey:

"while I make citizens of the Kingdom of Heaven
those who are worthy to enter therein."

[Eusebius:] Such was the message to all nations given by the word
of the new covenant by the teaching of Christ. And the
Christ of God bade His disciples teach them to all nations,
saying :
[Jesus:] "Go ye into all the world, and make disciples of all
the nations . . . teaching them to observe whatsoever
I commanded you." (Cf. Matthew 28.19)

And in giving them to all men both Greeks and Barbarians
to keep He clearly revealed the nature of Christianity, the
nature of Christians, and the nature of the Teacher of the
words and instruction, our Lord and Saviour the Christ of
God Himself.
(...)

[Luiz 2015:]
I spent many hours attempting to find a copy of the greek version of this Eusebius book,
Proof of the Gospel, but no success so far.
I want to investigate this that looks like a quotation of some words of the Lord Jesus
that are not in the modern Bibles.
If someone knows more about that please help.

4 EZRA VII. 26 to 115 English. 36 to 105.Latin - The Missing Fragment of the Fourth Book of Ezra - R L Bensly, 1875 and G.H.Box 1917

2015-03-26T23:36:00.001-03:00

4th Ezra - Apocalypse of Ezra - II Esdras III to XIV from Syriac G.H.Box 1917

Page 51:

The temporary Messianic Kingdom and the
End of the World (4th Ezra VII. 26-[44])

26. For behold the days come, and it shall be when
the signs come which I have foretold to thee, and
the bride shall be revealed, appearing as a city,
and there shall be revealed she that is now cut off:

27. and whoever is delivered from these evils which
have been predicted, he shall see my wonders.

28. For my son the Messiah shall be revealed together with those who (are) with him,
and shall rejoice those that remain thirty years.

29. And it shall be after these years my son the Messiah shall
die, and all those in whom is human breath.

30. And the world shall return to its first silence seven
days, as it was at the beginning, so that no man is left.

31. And it shall be after seven days that world shall be awakened,
which now is not awake, and corruption shall perish.

32. And the earth shall give up those that sleep in
her, and the dust shall give up those that repose
therein, and the chambers shall give up the souls
that were put in them.

33. And the most High shall be revealed upon the
throne of judgement :

[and the end shall come,] (Cf. I Cor. XV. 24 ; other Versions omit.)
and compassion pass away,
and pity be far off,
and long-suffering be gathered ;

34. But my judgement alone shall remain,
and truth shall stand,
and faith flourish

35. And the work shall come,
and the reward be made known ;
and acts of righteousness shall awake
and acts of ungodliness shall not sleep.

(The Missing Fragment - 4th Ezra VII 36 - 105)

[36.] And the pit of torment shall appear,
but over against this the place of rest;
the furnace of Gehenna shall be revealed,
and over against it the Paradise of delights.

[37.] And then shall the Most High say to those
nations that have been raised :

Gaze and see what ye have denied,

or whom ye have not served,
or whose commandments ye have despised !

[38.] Look, therefore, over against you :
behold here rest and enjoyments,
and there fire and torment !
Thus shall he speak to them in that Day of Judgement.

[39.] For the Day of Judgement is thus :

[40.] on it there is no sun, nor moon, nor stars;
neither clouds, nor lightning, nor thunder;
neither wind, nor water, nor air;
neither darkness, nor evening, nor morning;

[41.] neither summer, nor winter, nor autumn;
neither heat, nor frost, nor cold;
neither hail, nor dew, nor rain;

[42.] neither noon, nor night, nor day;
neither light, [nor torch], nor radiance, nor
brightness,
save only the splendour of the glory of the Most High
from which they are destined to see what
hath been ordained.
(Or prepared: the uncreated light of the Divine Presence
will reveal what has been prepared for the judgement; cf.
Is. Lx. 19 f. ; Rev. xxi. 23)

[43.] But there shall be an interval as it were a
week of years.

[44.] But this is (my Judgement) and its law,
and to thee only have I made them known.

The Debate continued ; Israel's Election and the

Problem of Righteousness (VII. [45] — IX. 22)

The Fewness of the Saved (VII. [45]-[61])

[45.] And I answered and said : O Lord [my Lord],
I said even then - and say now again, that
blessed are all they who have come and have kept
the commandments which have been set forth by thee.

[46.] But concerning those about whom my petition
(was made)— who is there, then, of those who have
come, who hath not sinned? Or who is there
of (those) born who hath not transgressed thy commandment?

[47.] And now I see that for few
shall that coming world effect delight, but for many
torment.

[48.] For there is in us the evil heart
which hath caused us to err from these,
and led us into corruption,
and hath shewn us the ways of death,
and made known to us the paths of perdition,
and removed us far from life;
and this not of a few, but +perchance+ of all who
have been!
[49.] And he answered and said to me:
Hear me, [Ezra], and I will speak to thee,
and once again instruct thee.

[50.] For this cause the Most High hath made not
one world but two.
[51.] Thou, however, because thou hast said there
are not many righteous but few (while the ungodly abound)
- hear (the answer) to this:

[52.] If thou have precious stones
and few, against the number of these do thou set lead
and clay !

[53.] And I said : How, O Lord, is that possible ?
[54.] And he answered and said to me : Not only
so, but ask the earth, and she shall tell thee;
speak to her, and she shall recount to thee.

[55.] Say to her : Gold hast thou brought forth,
and silver, and copper, and iron, and lead, and clay;

[56.] But the silver is more (abundant) than gold, and
copper than silver, and iron than copper, and lead
than iron, and clay than lead.

[57.] Do thou, then, reckon up and see, what things are precious and to
be desired, the many or the few ?

[58.] And I answered and said : O Lord my Lord :
Things abundant are what are worthless, and things
few are precious.
[59.] And he answered and said to me : Do thou,
then, reckon up in thine own mind what thou hast
thought! Because everyone who hath a little that
(is) rare rejoiceth over it more than that one who
hath what is abundant.

[60.] So also is the promise of my judgement;
for I rejoice [and delight] over the few who live (are saved),
because they it is who now strengthen my glory,
and for whose sake my name is now extolled.

[61.] And I am not pained over the
multitude of those who are perishing; for these are
they who now
are made like a breath,
and as the smoke (vapor) are they counted, (Ps. cxliv. 4)
and are comparable unto the flame ;
who are burnt and extinguished. (Ap. Bar. Ixxxii. 3f)

Man's Evil Case bewailed (VII. [62]-[74])

[62.] And I answered and said : Oh, what hast
thou done, O earth, [that these have been born from
thee and are going to perdition!]

If now the intelligence is from the dust like the rest of creation,
[63.] it would have been better if also the dust had
not been, in order that the intelligence might not
(have) come into being from thence.

[64.] Now, however, the intelligence groweth
with us ; and on this account we are tormented,
because while we know it we are perishing.

[65.] Let the race of men mourn,
but the beasts of the field rejoice !
let all who are born lament,
but the cattle and the flock exult !

[66.] For it is far better lor them than for us,
because they do not expect the judgement, neither
do they know torture, nor hath life after death been
promised to them.

[67.] For what do we profit that we live, but are to suffer torment?

[68.] For all who are born
are defiled with sins,
and are full of iniquities,
and upon them their offences weigh heavily !
[69.] And if after death we were not coming into
judgement, it had been much better for us !

[70.] And he answered and said to me : And when
the Most High made the world, and Adam and all
that came from him, he first prepared the judgement,
and the things which pertain to the judgement.

[71.] And now from thine (own) words understand
that thou hast said that the intelligence groweth
with us.
[72.] Therefore the inhabitants of the
earth are on this account to suffer torment, because
while they have intelligence they have committed
iniquity, and have received commandments but have
not kept them, yea the Law which was bestowed
upon them they have rejected.

[73.] And what is there for them to say in the
judgement? Or how shall they open their mouth
and speak in the last time ?

[74.] For, how long a time hath the Most High been long-suffering
with the inhabitants of the world — and not indeed for
their sakes but for the sake of the times ordained ?

The state of the Soul between Death and

Judgement (VII. [75]-[101])

[75.] And I answered and said : If I have found
favour before thee, Lord [my Lord], make known
to thy servant this also, whether after death now,
when we give up, each one of us, our soul — whether
we are to be kept in rest until those times come in
which thou shalt renew thy creation, or are we to
suffer torment forthwith?

[76.] And he answered and said to me: I will
make known to thee concerning this also; but do
not thou mingle thyself with the rebellious, nor
number thyself with those that suffer torment.

[77.] For thou hast a treasure of works laid up with
the Most High, and it shall not be shewn to thee
until the last times.

[78.] But concerning death the teaching is :
When the decisive decree of judgement goeth forth
from the Most High concerning a man that he shall
die, as the spirit separateth from the body,
that it may be sent to him who gave it, (Cf. Eccles. xii. 7.)
it first of all worshippeth the glory of God.

[79.] But if it be of the deniers, or of those who
have not kept the ways of the Most High, or of those
who have hated the God-fearers
[80.] these souls enter not into the chambers (treasuries),
but henceforth are in torment, sighing and anguished, in seven ways.

[81] The first way : that they have resisted the
Law of the Most High.
[82.] The second way : that they are unable to repent and do good works
whereby to live.
[83.] The third way : that they see the
reward laid up for those who have believed.
[84.]The fourth way : when they know and understand
the torment that is prepared for them at the last.
[Wherein the souls of the ungodly shall be reproached ;
because while they had the time for service they did
not subject themselves to the commandments of the
Most High.] (Added by Syriac)

[85.] The fifth way: that they see the chambers of the other souls,
that are guarded by angels in great quietness.

[86.] The sixth way :
that they see the torment which is made ready for
them henceforth.
[87.] The seventh way, which exceedeth all the
ways aforesaid :
that they pine away through (from) confusion,
and come to an end through shame,
and burn through fear,
in that they see the glory of the Most High before
whom they now sin in their life,
(they have sinned in life) and before whom
they are destined at the last to be judged.

[88.] Of those, however, who have kept the way

of the Most High, this is the way, when the day
cometh that they shall be delivered from this corruptible vessel.

[89.] For in the time when they
dwelt therein they served the Most High painfully,
and at all hours endured danger, in order perfectly
to keep his Law who had given them the Law.

[90.] Wherefore this is the word concerning them.
[91.] First they behold with great joy the glory
of the Most High, who hath guided (receives) them, and they
rest [and come] by seven ways.

[92.] The first way: because with much toil they
have striven to overcome the evil thought which
was fashioned with them, that they might not go
astray from life to death.(that it might not lead them astray.)

[93.] The second way:
that they see the whirl
whereby the souls of the ungodly are whirled and
driven about, and the torment reserved for them.

[94.] The third way: that they see the witness
which their fashioner witnesseth concerning them
because they kept the Law entrusted (to them).

[95.] The fourth way: that they [see and] understand
the rest in which they now, as soon as they
have been gathered into their chambers (treasuries),
rest in profound rest, and are guarded by angels; and the
glory which is reserved for them at the last.

[96.] The fifth way: that they rejoice that they
have fled now from what is corruptible, and that
they inherit what is future; and further they see the
straitness and much toil from which they have been
freed, and the wide room (relreshment) which they are destined
to receive, and the delights they shall gain, and be
immortal.
[97.] The sixth way : when it shall be shewed to
them how their faces are destined to shine as the sun,
and how they are destined to be made like the light
of the stars, and no more corruptible.

[98.] The seventh way which exceedeth all these
aforesaid:
that they exult with boldness,
and are confident and not ashamed,(are glad without fear)
and hasten to behold the face of him whom they
served in their life and from whom they are destined
to be glorified, and from whom they are destined to receive reward.
(they are destined to receive their reward in glory)

[99.] These are the ways of the
souls of the righteous which from henceforth are
announced; and the way of tortures aforesaid
shall the resisters receive. (they that would not give heed shall suffer henceforth)
[Such souls ascend not into chambers (treasuries),
but from henceforth are afflicted with tortures and are grieved
and lament in seven ways.]
[100.] And I answered and said : Is then [place
or] time given to the souls, after they separate
from the body, to see what thou hast told me ?

[101.] And he answered and said to me : Seven
days have they freedom that in these seven days
they may see these things aforesaid; and after this
they shall be gathered into their chambers.

No Intercession on the Day of Judgement

(VII. [102]-[115])

[102.] And I answered and said : If I have found
favour in thy sight, make known to thy servant
this also: whether in the Day of Judgement the
righteous can intercede for the ungodly, or intreat
the Most High for them.

[103.] Either fathers in behalf of their sons, or
sons in behalf of their fathers, or brothers in behalf
of their brothers, or kinsfolk in behalf of their
kinsfolk, or friends in behalf of their friends?

[104.] And he answered and said to me: Because
thou hast found favour before my sight, I will make
known to thee concerning this also.
The Day of Judgement is a decisive day, and (one) declaring
to all the seal of truth. For as now a father sendeth
not a son, or a son his father, or a master his slave,
or a friend his dearest that in his stead he mav be
ill, or sleep, or eat or be healed;

[105.] so also then
can none pray on behalf of any on that day, neither
shall one lay a burden on any, for all then bear
everyone his own righteousness or his iniquity.

(End of the missing fragment)

[106.] (36) And I answered and said : How is it, then,
my Lord, (that) we have found that formerly
Abraham prayed for the Sodomites, and also Moses
in the wilderness for the fathers, when they sinned ;

[107.] and Joshua the son of Nun after him for
Israel in the days of Achar;
[108.] and Samuel in the days of Saul, and David for the ruin of the people,
and Solomon for those in the Sanctuary; (1 Kings viii. 22 f., 30 f.)
[109.] and Elijah for those who received the rain, and for
the dead that he might live; (Cf. 1 Kings xvii. 20 f.)
[110] And Hezekiah for the people in the days of Sennacherib, (Cf. 2 Kings xix. 15 f.)
and many on behalf of many?
[111] If, therefore, now, when corruption is grown up and mischief multiplied,
the righteous have prayed for the ungodly—why,
O Lord, should it not be so then also?

[112.] And he answered and said to me : This
world has an end, and the glory of God abideth not
therein continuously; therefore have the strong
prayed for those who have no strength.
[113] But the Day of Judgement is the end of this world and
the beginning of the future world, which dieth not
wherein
[114.] corruption is passed away,
and impudicity is dissolved,
and infidelity is abolished,
and righteousness is grown up,
and truth hath arisen.

[115.] So shall none then be able to compassionate
him who is condemned in the Judgement, nor harm
him who is victorious [in the Judgement.]

4 EZRA VII. 36-105.
From:
The Missing Fragment of the Fourth Book of Ezra - R L Bensly, 1875.
Latin

36. Et apparebit lacus tormenti, et contra ilium erit locus requietionis ; et clibanus
gehennae ostendetur, et contra eum iocunditatis paradisus.
Et dicet tunc Altissimus ad excitatas gentes : uidete et intellegite quern negastis, uel cui non

38 seruiuistis, uel cuius diligentias spreuistis. Uidete contra et in contra : hie iocunditas et requies,
et ibi ignis et tormenta; haec autem loqueris dicens ad eos in
die iudicii. Hie talis qui neque solem [habeat] neque lunam, neque Stellas,

40 Neque nubem, neque tonitruum, neque coruscationem, neque uentum, neque aquam,
neque aerem, neque tenebras, neque sero, neque mane, Neque aestatem, neque
uer, neque aestum, neque liiemem, neque gelu, neque frigus, neque grandinem,
neque pluuiam, neque rorem, Neque meridiem, neque noctem, neque ante
lucem, neque nitorem, neque claritatem, neque lucem, nisi solummodo splendorem

claritatis Altissimi, unde omnes incipiant uidere quae anteposita sunt.
44 Spatium enim habebit sicut ebdomada annorum. Hoc est iudicium meum et constitutio eius,
tibi autem soli ostendi haec.
45
Et respondi tunc et dixi : domine, et nunc dico
beati praesentes et' obseruantes quae a te constituta sunt ; Sed et [de] quibus
erat oratio mea, quis enim est de praesentibus, qui non peccauit, uel quis natus,
47 qui non praeteriuit sponsionem tuam ? Et nunc uideo, quoniam ad paucos pertinebit
48 futuram saeculi iocunditatem facere, multis autem tormenta. Increuit enim

in nos cor malum, quod nos abalienauit ab his, et deduxit nos in corruptionem, et
in itinera mortis, ostendit nobis semitas perditionis et longe fecit nos a uita ; et hoc
non paucos, sed pene omnes qui creati sunt. Et respondit ad me et dixit: audi
me et instruam te, et de sequenti corripiam te : Propter hoc non fecit Altissimus
unum saeculum, sed duo. Tu enim, quia dixisti non esse multos iustos, sed paucos,
impios uero multiplicari, audi ad haec: Lapides electos habueris paucos ualde,

ad niimerum eorum compones eos tibi, plumbum autem et fictile abundat. Et
dixi : domine, quomodo poterit ? Et dixit ad me : non hoc solummodo, sed interroga
terram, et dicet tibi, adulare ei, et narrabit tibi, Dices ei : aurum creas et
argentum et aeramentum, et ferrum quoque et plumbum et fictile ; Multiplicatur
autem argentum super aurum, et aeramentum super argentum, et ferrum super
aeramentum, plumbum super ferrum, et fictile super plumbum. Aestima et tu,
quae sint pretiosa et desiderabilia, quod multiplicatur aut quod raram nascitur.
Et dixi : dominator domine, quod abundat uilius, quod enim rarius pretiosius est.
Et respondit ad me et dixit : In te fstant pondera quae cogitasti, quoniam qui habet
quod difficile est, gaudet super eum, qui habet abundantiam ; Sic et a me repromissa

creatura, iocundabor enim super paucis et qui saluabuntur, propterea quod ipsi sunt
qui gloriam meam nunc dominatiorem fecerunt, et per quos nunc nomen meum
nominatum est; Et non contristabor super multitudinem eorum qui perierunt, ipsi
enim sunt qui uapori assimilati sunt et flammae, fumo adaequati sunt et exarserunt,
feruerunt et extincti sunt. Et respondi et dixi : tu terra, quid peperisti, si sensus
factus est de puluere, sicut et cetera creatura ! Melius enim erat ipsum puluerem
non esse natum, ut non sensus inde fieret. Nunc autem nobiscum crescit sensus,
65
et propter hoc torquemur, quoniam scientes perimus. Lugeat hominum genus, et

agrestes bestiae laetentur, lugeant omnes qui nati sunt, quadripedia uero et pecora
iocundentur. Multum enim melius est illis quam nobis, non enim sperant iudicium,
nee enim sciunt cruciamenta nee salutem post mortem repromissam sibi. Nobis autem
quid prodest, quoniam saluati saluabimur, si tormento tormentabimur ? Omnes enim
qui nati sunt, commixti sunt iniquitatibus, et pleni sunt peccatis, et grauati delictis
Et si non essemus post mortem in iudicio uenientes, melius fortassis nobis uenisset.
Et respondit ad me et dixit : et quando Altissimus faciens faciebat saeculum, Adam
et omnes qui cum eo uenerunt, primum praeparauit iudicium et quae sunt iudicii.
71
Et nunc de sermonibus tuis intellege, quoniam dixisti, quia nobiscum crescit sensus

Qui ergo commorantes sunt in terra, hinc cruciabuntur, quoniam sensum habentes
iniquitatera fecerunt, et mandata accipientes non seruauerunt ea, et legem consequuti
fraudauerunt earn quam acceperunt. Et quid habebunt dicere in iudicio, uel quomodo
respondebunt in nouissimis temporibus? Quantuna enim tempus ex quo
longanimitatem habuit Altissimus his qui inhabitant saeculum, et non propter eos,
sed propter ea quae prouidit tempera ! Et respondi et dixi : si inueni gratiam
coram te, domine, demonstra, domine, seruo tuo, si post mortem uel nunc quando
reddimus unusquisque animam suam, si conseruati conseruabimur in requie, donee
ueniant tempora ilia, in quibus incipies creaturam renouare, aut amodo cruciamur. Et
respondit ad me et dixit: ostendam tibi et hoc; tu autem noli commisceri cum eis
qui spreuerunt, neque connumeres te cum his qui cruciantur. Etenim est tibi thesaurus
operum repositus apud Altissimum, sed non tibi demonstrabitur usque in nouissimis
temporibus. Nam de morte sermo est : quando profectus fuerit terminus sententiae
ab Altissimo ut homo m.oriatur, recedeiite inspiratione de corpore ut dimittatur iterum
ad eum qui dedit adorare gloriam Altissimi primum. Et si quidem esset eorum qui
spreuerunt et non seruauerunt uiam Altissimi, et eorum qui contempserunt legem

eius, et eorum qui oderunt eos qui timent eum, Haec inspirationes in habitationes non
ingredlentur, sed uagantes erunt amodo in cruciamentis, dolentes semper et tristes.
Uia prima, quia spreuerunt legem Altissimi. Secunda uia, quoniam non possunt reuersionem
bonam facere ut uiuant. Tertia uia, uident repositam mercedem his qui
testamentis Altissimi crediderunt. Quarta uia, considerabunt sibi in nouissimis repositum
cruciamentum. Quinta uia, uidentes aliorum habitaculum ab angelis conseruari
cum silentio magno. Sexta uia, uidentes quemadmodum de eis pertransient in cruciamentum.

Septima uia est omnium quae supradictae sunt uiarum maior, quoniam
detabescent in confusione et consumentur in honoribus-f- et marcescent in
timoribus, uidentes gloriam Altissimi coram quem uiuentes peccauerunt et coram

quem incipient in novissimis temporibus iudicari. Nam eorum qui uias seruauerunt
Altissimi ordo est hie, quando incipient seruari a uaso corruptibili. In ep
tempore commoratae seruierunt cum labore Altissimo, et omni hora sustinuerunt
periculum, uti perfecte custodirent legislatoris legem. Propter quod hie de his
sermo : Imprimis uident cum exultatione multa gloriam eius qui suseipit eas,
requiescent enim per septem ordines. Ordo primus, quoniam cum labore multo
certati sunt, ut uincerent cum eis plasmatum cogitamentum malum, ut non eas
seducat a uita in mortem, Secundus ordo, quoniam uident complicationem, in qua

uagantur impiorum anitnae, et quae in eis manet punitio. Tertius ordo, uidentes
testimonium quod testificatus est eis qui plasmauit eas, quoniam uiuentes seruauerunt
quae per fidem data est lex. Quartus ordo, intellegentes requiem quam
nunc in promptuariis congregati requiescent cum silentio multo ab angelis conseruati,
fatque in nouissimis eorum manentem gloriam.-f- Quintus ordo, exultantes
quomodo corruptibile effugerint nunc, et futurum quomodo hereditatem possidebunt,
adhuc autem uidentes angustum et [labare] plenum, quoniam liberati sunt,
et spatiosum, [quod incipient] recipere fruniscentes et immortales. Sextus ordo,
quando eis ostendetur, quomodo incipiet uultus eorum fulgere sicut sol, et quomodo
incipient stellarum adsimilari lumini, amodo non corrupti. Septimus ordo, qui est
omnibus supradictis maior, quoniam exultabunt cum fiducia et quoniam confidebunt

non confusi, et gaudebunt non reuerentes, festinant enim uidere uultum
[eius], cui seruiunt uiuentes et a quo incipiunt gloriosi mercedem recipere. Hie
ordo animarum iustorum, ut amodo adnuntiatur, praedictae uiae cruciatus, quas
patientur amodo qui neglexerint. Et respondi et dixi : ergo dabitur tempus
animabus postquam separatae fuerint de corporibus, ut uideant de quo mibi
dixisti ? Et dixit : septem diebus erit libertas earum, ut uideant qui praedicti
sunt sermones, et postea congregabuntur in habitaculis suis. Et respondi et dixi

si inueni gratiam ante oculos tuos, demonstra mihi adhuc seruo tuo, si in die
iudicii iusti impios excusare poterint uel deprecari pro eis Altissimum, Si patres
pro filiis, uel filii pro parentibus, si fratres pro fratribus, si adfines pro proximis,
si fidentes pro carissimis. [Et respondit ad me et dixit: qnoniam inuenisti gratiam
ante oculos meos, et hoc demonstrabo tibi: dies iudicii dies decretorius est,
et omnibus signaculum ueritatis ostendet; quemadmodum enim nunc non mittit
pater filium, uel filius patrem, uel dominus seruum], uel fidus carissimum, ut pro

eo intellegat, aut dormiat, aut manducet, aut curetur; Sic nunquam nemo pro aliquo rogabit,
omnes enim portabunt unusquisque tunc iniustitias suas aut iustitias.
106
(36) Et respond! et dixi: et quomodo inuenimus modo, quoniam rogatiit primus
Abraham propter Sodomitas, et Moyses...

Êxodo 3.14 Análise de versículo Bíblico em Hebraico.

2014-09-02T07:24:00.001-03:00

Êxodo 3.14 Análise de versículo Bíblico em Hebraico.

וַיֹּ֤אמֶר אֱלֹהִים֙ אֶל־מֹשֶׁ֔ה אֶֽהְיֶ֖ה אֲשֶׁ֣ר אֶֽהְיֶ֑ה וַיֹּ֗אמֶר כֹּ֤ה תֹאמַר֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל אֶֽהְיֶ֖ה שְׁלָחַ֥נִי אֲלֵיכֶֽם׃
(Exodus 3.14 Westminster Leningrad Codex)

E disse Deus (Elohim) para Moisés serei o que serei / sou o que sou / será o que será
e (ele) disse então você dirá aos filhos de Israel o que será / o que é envia você / vós para vocês / para vós outros.
[אָמַר] = to say
[אֱלֹהִים֙] = Elohim, god
[אֶל] = at, to ; towards ; for =! [אֵל] = God, the Lord ; a god =! [אַל] = not, no, a-, don't

[מֹשֶׁ֔ה] = Moses
[הָיָה] = to be, to exist ; to happen, to take place, to occur ; to become, to develop into
[אהיה] ~ will be
[אני היה] ~ I was [אני אהיה] ~ I will be
[אֲשֶׁר] = that, which, whom ; who ; as regards, in regard to ; באשר - with respect to, with regard to ; מאשר - than, rather than, compared to
[שָׁלַח] = to send ; to dispatch ; to reach out

ויאמר אלהים אל משה אהיה אשר אהיה ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם
(Exodus 3.14 Aleppo Codex)

"And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you."(Exodus 3.14 American Standard Version)

And God said unto Moses, I AM THAT I AM: and he said, Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.

Êxodo 3:14

"E disse Deus a Moisés: EU SOU O QUE SOU. Disse mais: Assim dirás aos filhos de Israel: EU SOU me enviou a vós." (Êxodo 3.14 ACRF)

ויאמר כה תאמר לבני ישראל אהיה שלחני אליכם

Êxodo 3:14

Análise do Versículo em Hebraico. Isaías 9.6 - Isaiah 9.6 in Hebrew

2014-08-26T01:32:00.002-03:00

Vamos analisar hoje este versículo de Isaías 9.6 - Isaiah 9.6

Este versículo corresponde ao versículo 5 no Aleppo Codex e No Leningrad Codex.

Isaiah 9.6 Leningrad Codex: כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם

Que/Porque um menino nos/para nós nasceu, um filho se nos deu, (e aconteceu que/ e havia) e o principado/a posição está sobre os seus ombros, e se chamará o seu(o dele) nome:
Maravilhoso/Maravilha, Conselheiro, Deus Forte / Deus Herói, Pai da Eternidade, Príncipe da Paz.
(Isaías 9.6)

"Porque um menino nos nasceu, um filho se nos deu, e o principado está sobre os seus ombros, e se chamará o seu nome: Maravilhoso, Conselheiro, Deus Forte, Pai da Eternidade, Príncipe da Paz."
(Isaías 9.6 ACRF Almeida Corrigida Revisada Fiel)

Porque um menino nos nasceu, um filho se nos deu, e o principado está sobre os seus ombros, e se chamará o seu nome: Maravilhoso, Conselheiro, Deus Forte, Pai da Eternidade, Príncipe da Paz.

Isaías 9:6

"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, Mighty God, Everlasting Father, Prince of Peace."
(Isaiah 9.6 ASV American Standard Version)

Vocabulário:
[נִתַּן] = to be given ; to be allowed, to be possible ; (law) to be handed down, to be issued, to be publicized
[תָּהָה] = to wonder, to be amazed, to be dumbfounded ; to ponder, to reflect
[מִּשְׂרָ֖ה] = job, position
[שֶׁכֶם] = upper back
[נִקְרָא] = to be called, to be named ; to be nicknamed ; to be read ; to be summoned
[שֵׁם] = name ; noun ; reputation
[פֶּלֶא] = wonder, miracle
[יוֹעֵץ] = consultant, adviser
[גִּבּ֔וֹר] = hero, brave, courageous; strong, mighty
[אֵל ] = God, the Lord ; a god
[עַ֖ד] = eternity
[שַׂר] = prince, (government) minister

Abaixo a foto com cores nossas pra você poder ver no livro de Isaías dos Manuscrítos do Mar Morto.
Isaiah 9.6 Leningrad Codex: כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמ֑וֹ וַיִּקְרָ֨א שְׁמ֜וֹ פֶּ֠לֶא יוֹעֵץ֙ אֵ֣ל גִּבּ֔וֹר אֲבִיעַ֖ד שַׂר־שָׁלֽוֹם

Abraço a todos.
Luiz.

כִּי־יֶ֣לֶד יֻלַּד־לָ֗נוּ בֵּ֚ן נִתַּן־לָ֔נוּ וַתְּהִ֥י הַמִּשְׂרָ֖ה עַל־שִׁכְמֹ֑ו וַיִּקְרָ֨א שְׁמֹ֜ו פֶּ֠לֶא יֹועֵץ֙ אֵ֣ל גִּבֹּ֔ור אֲבִיעַ֖ד שַׂר־שָׁלֹֽום

Isaías 9:5

Ouvir o Espírito Santo - parte 1 - Como ouvir à Deus? Como ouvir uma resposta de Deus a minha oração?

2014-03-04T21:47:00.000-03:00

Ouvir o Espírito Santo - parte 1 -

Como ouvir à Deus?

Como ouvir uma resposta de Deus a minha oração?

Mensagem aos que creem e se consideram Servos do Deus Vivo.

"Porque está escrito:Como eu vivo, diz o Senhor, que todo o joelho se dobrará a mim,E toda a língua confessará a Deus."

Romanos 14:11

Deus fala com seus servos.

Instruir-te-ei, e ensinar-te-ei o caminho que deves seguir; guiar-te-ei com os meus olhos.
Salmos 32:8

Então veio o Senhor, e pôs-se ali, e chamou como das outras vezes: Samuel, Samuel. E disse Samuel: Fala, porque o teu servo ouve.
1 Samuel 3:10

Mas, quando vier aquele Espírito de verdade, ele vos guiará em toda a verdade; porque não falará de si mesmo, mas dirá tudo o que tiver ouvido, e vos anunciará o que há de vir.
Ele me glorificará, porque há de receber do que é meu [Jesus], e vo-lo há de anunciar.
João 16:13-14

E ele disse: Quem és, Senhor? E disse o Senhor: Eu sou Jesus, a quem tu persegues. Duro é para ti recalcitrar contra os aguilhões.
Atos 9:5

Sim o Senhor Deus fala com seus servos.

Se você profere crer no Deus na Bíblia e entende que Deus não muda, deve crer que Deus fala conforme hoje como falou no passado com seus servos. Sim em viva vós como uma fala com seu amigo, além de outras muitas formas de comunicação.

A comunicação é de Deus a um servo de Deus.

Entenda que se você nunca colocou sua vida nas mãos de Deus e ainda não aceitou o Senhor Jesus como seu Senhor e Salvador em sua vida deverá estar atento a uma comunicação mais restrita de Deus.

Acaso um patrão fala com seu servo da mesma forma que fala com uma pessoa qualquer na rua?

É Claro que não. Ou uma amigo fala com seu amigo da mesma forma com que fala a um estranho? Também não. Então se você quer comunicação com Deus tem que se esforçar para se aproximar de Deus com humildade e ficar atento a sinais.

Deus fala, se comunica conosco, de muitas mandeiras. Algumas das quais cito aqui:

- Deus pode responder por Sinais:

Deus responde com sinais à uma oração de um servo.

É possível pedir um sinal. Algo no qual você creia ser suficiente para lhe informar a vontade de Deus para algo em sua vida.

Exemplo de resposta de Deus por sinal:

E disse Gideão a Deus: Se hás de livrar a Israel por minha mão, como disseste,
Eis que eu porei um velo de lã na eira; se o orvalho estiver somente no velo, e toda a terra ficar seca, então conhecerei que hás de livrar a Israel por minha mão, como disseste.

Juízes 6:36-37

"E assim sucedeu; porque no outro dia se levantou de madrugada, e apertou o velo; e do orvalho que espremeu do velo, encheu uma taça de água.
E disse Gideão a Deus: Não se acenda contra mim a tua ira, se ainda falar só esta vez; rogo-te que só esta vez faça a prova com o velo; rogo-te que só o velo fique seco, e em toda a terra haja o orvalho." Juízes 6:38-39

- Deus pode responder através de Outra pessoa falando:

Deus as vezes usa alguma pessoa para lhe dizer a resposta a uma oração sua ou manifestar sua vontade para você. Ore e fique atento ao que os outros lhe falam procurando algo que possa ser uma resposta a sua oração, ainda que as pessoas não sejam profetas de Deus. Deus usa seus servos, mas também pode usar uma pessoa qualquer para lhe dar a resposta.

Exemplo de resposta de Deus através de um não servo:

"Chegando, pois, Gideão, eis que estava contando um homem ao seu companheiro um sonho, e dizia: Eis que tive um sonho, eis que um pão de cevada torrado rodava pelo arraial dos midianitas, e chegava até à tenda, e a feriu, e caiu, e a transtornou de cima para baixo; e ficou caída.
E respondeu o seu companheiro, e disse: Não é isto outra coisa, senão a espada de Gideão, filho de Joás, varão israelita. Deus tem dado na sua mão aos midianitas, e todo este arraial." Juízes 7:13-14

- Deus se comunica por sonhos:

Deus pode lhe mandar um sonho como resposta a sua oração.

Exemplo de resposta de Deus através de um sonho:

"No primeiro ano de Belsazar, rei de babilônia, teve Daniel um sonho e visões da sua cabeça quando estava na sua cama; escreveu logo o sonho, e relatou a suma das coisas. "
Daniel 7:1

- Deus se comunica em viva vós:

Deus pode abrir nossos ouvidos e falar como uma pessoa fala com outra, em viva vós.

Exemplo de resposta de Deus em viva vós:

"Então veio o Senhor, e pôs-se ali, e chamou como das outras vezes: Samuel, Samuel. E disse Samuel: Fala, porque o teu servo ouve."
1 Samuel 3:10

"E aconteceu depois destas coisas, que provou Deus a Abraão, e disse-lhe: Abraão! E ele disse: Eis-me aqui. E disse: Toma agora o teu filho ..."
Gênesis 22:1-2

- Deus se comunica por visões:

Exemplo de comunicação de Deus por visões:

"E falou Deus a Israel em visões de noite, e disse: Jacó, Jacó! E ele disse: Eis-me aqui. "
Gênesis 46:2

"Depois o Espírito me levantou, e me levou à Caldéia, para os do cativeiro, em visão, pelo Espírito de Deus; e subiu de sobre mim a visão que eu tinha tido. "

Ezequiel 11:24

"E disse o Senhor em visão a Paulo: Não temas, mas fala, e não te cales; "

Atos 18:9

Conclusão:

Se você nunca recebeu uma resposta de Deus das acima citadas seja humilde e reavalie sua vida e conduda com teu Senhor Deus e também tua vida e conduta com os homens e busque arrependimento e um coração humilde e quebrantado para se achegar mais a Deus.

Os livros contidos na Bíblia são nossa principal fonte de referência de valores e vida Cristã. Leia mais a Bíblia, de coração aberto e humilde em busca da verdade e peça ajuda e entendimento a Deus.

Abraço a Todos!

A aparência física de Jesus Cristo. Pequena análise sobre o texto Isaías 53 versículo 2.

2014-02-17T17:06:00.000-03:00

A aparência física de Jesus Cristo.

Pequena análise sobre o texto Isaías 53 versículo 2.

וַיַּ֨עַל כַּיֹּונֵ֜ק לְפָנָ֗יו וְכַשֹּׁ֙רֶשׁ֙ מֵאֶ֣רֶץ צִיָּ֔ה לֹא־תֹ֥אַר לֹ֖ו וְלֹ֣א הָדָ֑ר וְנִרְאֵ֥הוּ וְלֹֽא־מַרְאֶ֖ה
וְנֶחְמְדֵֽהוּ׃
Isaías 53:2 (Codex Leningrado)

[פָנָיו] = a face dele / his face -> [פָּנִים] = face

[תֹאַר] = título, ranque, aparência, descrição. / title, classification, rank ; appellation, sobriquet, nickname ; (grammar) adjective ; academic degree ; (literary) appearance, description, physiognomy

[לֹא] = não / not

[הָדָ֑ר] = glória, esplentor, majestade / (literary) glory, splendor, majesty

[רָאָה] = ver / to see

[מַרְאֶ֖ה] = aparência, beleza / appearence, beauty

[נֶחְמָד] = boa, agradável, amável / nice, pleasant, lovely

[וְנֶחְמְדֵֽהוּ] = e nós o desejamos, desejaría-mos / and we-shall-covet him

"Porque foi subindo como renovo perante ele, e como raiz de uma terra seca; não tinha beleza (título) nem formosura (glória) e, olhando nós para ele, não havia boa aparência nele, para que o desejássemos."
Isaías 53:2 (ACRF)

"For he shall grow up before him as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, {there is} no beauty that we should desire him."
Isaías 53:2 (KJB)