The first to explicitly recognise the doctrine of the Trinity.

Adversus Praxean
(Against Praxeas)

[CPL 26]

Latin: Evans, 1948 --- English: Holmes, 1870; Evans, 1948. --- French: Genoude, 1852 --- German: Kellner, 1882

Summary

Content

Other points of interest

Manuscripts

Title variations

Bibliography

SUMMARY

On the trinity.

CONTENT

Praxeas thought that the Father and the Son were so much the same that we could say that God the Father suffered on the cross. Tertullian points out that this isn't how scripture talks about God, and goes on to summarise the teaching of scripture on the persons of the trinity, and their relationship, thereby being the first to explicitly recognise the doctrine of the Trinity.

The identity of Praxeas is unknown. Some have suggested 'Praxeas' may be a pseudonym for someone better known, perhaps even Irenaeus, although this suggestion is not generally accepted.

OTHER POINTS OF INTEREST

1. Ch. 1 gives information about the position of the Montanists in Rome, and their separation.

2. Ch. 2 gives an early version of the creed as 'from the beginning of the gospel, even before the days of all the earlier heretics', and refers to De praescriptione haereticorum 31.

3. Ch. 3: "All simple people, not to say the unwise and unprofessional (who always constitute the majority of believers), since even the rule of faith itself removes them from the plurality of the gods of this world to the one true God, become greatly terrified through their failure to understand that, while He must be believed to be one, it is along with his economy, because they judge that economy, implying a number and arrangement of trinity, is really a division of unity, whereas unity, deriving trinity from itself, is not destroyed by it but made serviceable."

4. Ch. 4: "... I do not regard the Spirit as coming from anywhere else than from the Father through the Son", which is the 'Filioque' or Western addition to the Nicene creed, first stated at the Fourth Council of Toledo (AD. 589) (Souter p.34. n.2).

5. Ch. 7: "For who will deny that God is body/substance, even though God is spirit? For spirit is a particular kind of body in its own image".

6. Ch 8 contains some lovely attempts to give examples of the two who are one, one proceeding from the other, yet not divided from it; "the root and the shrub...the source and the river...the sun and the ray".

7. At some points in Ch. 9, 14 and 26, Tertullian says things that could be taken to suggest that he thought that the Son is not equal to the Father, but subordinate - a later heresy. However he seems to use words like 'secondary nature' to mean not inferior, but rather derived from the Father, which makes more sense in context. (Souter, p.62, n.1). No doubt he also knew Phil. 2 v.6 about Christ not considering equality something to be grasped.

8. Ch.10: "But we are not to believe that because "He can do all things" therefore He did even what He did not do, but we must ask whether He did it".

9. Ch. 11: "Or set forth the proof I demand, like my own; i.e. that the Scriptures indicate the same to be Son and Father in the same way as with us the Father and Son are indicated differentially; differentially, I say, not separately".

10. Ch.17 refers to "John's Apocalypse".

11. Ch. 18: "But Scripture is not in such danger that you need to come to its help with your reasoning, lest it should seem inconsistent with itself. It is quite right both when it lays down that there is one God and when it shows that there are two, Father and Son, and it is self-sufficient".

12. Ch. 21: Tertullian quotes John's well-known words to show that the Son was in the beginning with God.

13. Ch. 25 contains what some have seen as a reference to the disputed verse 1 John 5:7 (possible quote underlined):

... Qui tres unum sunt, non unus, quomodo dictum est, Ego et Pater unum sumus, ....

("Thus the connection of the Father in the Son, and of the Son in the Paraclete, produces three coherent Persons, who are yet distinct One from Another. These three are one [thing], not one [Person], as it is said, 'I and my Father are One,' in respect of unity of substance not singularity of number.")

The verse of scripture is not normally thought to be part of the original text, and is found in no Greek MS, except one which may have been copied from the Latin. But some have seen in this chapter a reference to an ancient version of scripture that did contain it. See Elucidation III in the online translation for some more details. Souter's translation give it as a reference to 1 John 5:8.

14. Ch. 26. Tertullian makes the point that one verse of scripture should not be interpreted contrary to many clear and definite verses.

MANUSCRIPTS

This text is found only in the members of the Cluny collection. (q.v.). The primary witnesses, therefore, are:

• The 11th century Montpellier MS, Codex Montepessulanus H54 (M)
• The 11th century Payerne MS, Codex Paterniacensis 439, now at Selestat.
• The 15th century Florence MS, Codex Florentinus BNC Conventi soppressi J.6.9 (N). (From the Alpha branch). The text is not in P or M, the earlier codices. (I don't know if there are readings from D or G for this work).
• The 15th century Luxembourg MS, Codex Luxemburgensis 75 (X).
• The 15th century(1426) Florence MS, Codex Florentinus BNC Conventi soppressi J.6.10 (F).
• Rhenanus edition of 1521. This is because his only source for this work was the now lost Hirsau MS (H), the ancestor of F and X.

Possibly also to be considered are:

• The Naples MS, Codex Neapolitanus, Mus. Naz. 55, portions of which were once in Vienna as Codex Vindobonensis 4194 (V).
• The BPL Leiden MS, Codex Leidensis latinus 2 (L) has been considered independent but is merely a copy of V.

which may or may not have some independent witness. Many consider them simply copies of F, however.

The Strange Handwriting on the Wall of the Palace

Friday, July 15, 2011

The Strange Handwriting on the Wall of the Palace Daniel 5

Daniel interprets the strange handwriting on the wall. A GREAT FEAST was being held in the palace of Babylon. The king, Belshazzar , had invited a thousand princes and nobles to enjoy the feast with him and his many wives. And the palace was ringing with their voices and laughter and song. Presently, while they were drinking wine together, the King remembered the beautiful vessels of gold that Nebuchadnezzar had brought from the temple of the Lord, in Jerusalem He commanded his servants to bring the vessels into the palace, that he and his company might drink wine from them. And the vessels were brought, and the King commanded that they be filled with wine and passed among the guests, Then, as they drank from the golden vessels they praised the gods of gold, and of silver, and of wood, and of stone. Belshazzar's heart was merry, and he felt very secure and happy in his palace-home among his guests. He joined with them in praising the gods of gold, silver, wood, and stone. Then suddenly he turned pale, and the gladness died out of his heart. A great fear swept over him, and caused his knees to tremble. For there on the wall of the palace, over near the candlestick, he saw the fingers of a man's hand writing strange words, which he could not read. All at once everything grew quiet in the banquet-hall.. And everybody became afraid, for no one could understand the strange words that the hand had written. Then the King commanded that the wise Chaldeans be brought in at once; for he thought they might be able to read the words and tell their meaning. He promised to give a rich reward to the one who could do this; but none of the Chaldeans were able to earn that reward. They could not read the writing on the wall. News of the strange handwriting spread rapidly through the palace, and soon the old Queen Mother heard about it. She heard, to, that the wise men could not read the writing nor tell its meaning. So she came into the banquet-hall, where the King sat trembling among his frightened guests. And she said, "O King, there is in this city a very wise man whom you have quite forgotten. In the days of Nebuchadnezzar, the king, this man was the master of all the king's wise men, for the spirit of the gods dwells in him. Now send for him, and he will tell you the meaning of this strange handwriting on the wall." Daniel was now an old man. For a long time he had lived quietly in Babylon, for the kings who followed Nebuchadnezzar had not set him up to places of honor in the kingdom. And he was almost forgotten. The Queen Mother, however, remembered how he had interpreted the dreams of Nebuchadnezzar, and she knew that his wisdom was greater than any of the wisdom of the Chaldeans. Belshazzar sent in haste for Daniel, and when the old man came before him he asked, excitedly, "Are you that Daniel whom my fathers brought out of the land of the Jews?" Daniel replied that he was, and the King said, "I have heard of you, that the spirit of the gods dwells with you and enables you to understand deep mysteries. Now, if you can read the writing upon the wall and tell its meaning, I will cause you to be dressed in royal garments, and will make you the third ruler in this kingdom." Daniel did not care for the honors of the Babylonian kingdom. He did not care for the beautiful, kingly robes, and he told the King to give those gifts to someone else. But he said, "I will read the writing, and will cause you to understand its meaning." First Daniel reminded Belshazzar of great punishment that God had sent upon Nebuchadnezzar because of his wickedness and pride. Belshazzar had known about this, yet he had dared to be proud and to despise the God of heaven and earth. He had dared to use the vessels that belonged in the Lord's house, in Jerusalem, for drinking wine, and he and his guests had praised the gods of gold and of silver and of wood and of stone, which can not see nor hear. Daniel told Belshazzar about these things, and then he said, "Because you did these things, God sent his hand to write upon the wall of your banquet-room, that you might see it and become afraid. The words that this hand has written are Mene, Mene, Tekel, Upharsin, and they mean this: "Mene; God has numbered your kingdom and finished it. "Tekel; you are weighed in the balances and found wanting. "Upharsin; your kingdom is divided, and is given to the Medes and Persians." Belshazzar commanded his servants to bring a royal garment and put it on Daniel, then he fastened a gold chain about Daniel's neck and proclaimed before all the guests that Daniel was the third ruler in the kingdom. But that very night the kingdom of Babylon was destroyed; for the Medes and Persians came into the city and killed Belshazzar, and placed the Median king Darius upon the throne.

God Humbles the Proud Heart of Nebuchadnezzar

God Humbles the Proud Heart of Nebuchadnezzar Daniel 4

For seven years, God gave Nebuchadnezzar a heart like a beast's instead of a man's ONE NIGHT WHILE Nebuchadnezzar lay asleep in his palace, God caused him to have another strange dream. This time when he awoke in the morning he remembered what the dream had been, and he wondered about its meaning. So he sent again for the wise Chaldeans, and told them about the dream that was troubling his mind. The Chaldeans were glad because Nebuchadnezzar had remembered his dream; but when they listened to it they could not tell its meaning. So the King sent them away and called for Daniel. He believed that the spirit of Daniel's God dwelt in Daniel and caused him to understand the deepest mysteries. And he called Daniel the master of all his wise men. Daniel listened while Nebuchadnezzar told the dream that was troubling him. And God caused Daniel to understand what the dream meant. But at first he was afraid to tell the King. For a whole hour he sat quietly, wondering that he should do. Then Nebuchadnezzar said, "Do not be afraid, nor let the dream or its meaning trouble you." So Daniel took courage and spoke to the great ruler. Now, the dream had been this: Nebuchadnezzar had seen a tree grow up in the earth and become so great that the top of it reached to the sky. Underneath its branches all the beasts of the field found shelter, and in its leafy boughs all the bird of the air made their nests. And the people of the earth from the near and far came to eat of its fruit. Then Nebuchadnezzar had seen the Lord come down from heaven and cry out: "Cut down the great tree; cut off its branches, shake off its leaves, and scatter its fruit. Let the beasts get away from under the shadow of it, and let the dew come upon it for seven years. But let the stump of the great tree remain with its roots in the ground until the seven years be passed. Let this be, that all who live may know there is a God in heaven who rules over all the kingdoms of earth." Daniel knew the dream was sent as a warning from God to the proud King. He knew Nebuchadnezzar was not willing to believe in the great God, who is over all. But he spoke bravely and said, "This great tree which you have seen means you, for you have become a great king and you are known in every part of the land. And the meaning of that voice which you heard crying out that the great tree should be cut down is that you shall lose your kingdom for seven years and go out from men to live among the beasts of the field. You shall eat grass like an ox, and the dew of heaven shall be upon you. But when you humble yourself and believe that the Most High God rules in the kingdoms of earth, giving them to whomever he pleases, then you shall return again to live among men and be restored to your kingdom." Daniel knew that God is very merciful, and he believed that God would save the King from such severe punishment if only the King would quit his sins and do right. So he urged Nebuchadnezzar to turn away from his wicked doings and begin to live differently. Then he went back to his own house. One year passed by, and nothing unusual happened. Perhaps Nebuchadnezzar almost forgot the strange dream, at least he did not try to do as Daniel had urged him to do. He saw about him all the splendors of his kingdom and all the beauties of his palace grounds. He saw the famous city of Babylon, which he had helped to beautify, and his heart grew more proud and haughty. Then one day as he walked about in his kingly palace, admiring the grandeur of his surroundings, he said, "Is not this great Babylon, which I have built for my own royal house by my own power and for my glory?" And while he spoke the words a voice called him from heaven, saying, "O King Nebuchadnezzar to you it is spoken: The Kingdom is taken from you.!" In that very hour the great king lost his mind and became like a wild beast. And the people were afraid of him, and they drove him out of the city. There he lived in the fields and ate grass like the oxen. And his hair grew like eagle's feathers and his nails grew like claws. For seven years he roamed about in the fields, with a heart like a beast's instead of a man's. Then God allowed his mind to return again, and his heart to become like a man's heart, and Nebuchadnezzar rose up like a man and thanked God for his mercies, and praised him for his greatness. When the people of Babylon saw that their King had returned again to their city with the mind of a well man, they welcomed him back. And they honored him as their king just as they had done before. But Nebuchadnezzar did not forget the lesson that God taught him, and he no longer believed that his greatness and his glory had come by his own strength.

Listen Humbly to the Words of God. Many Do Not Heed Them

Listen Humbly to the Words of God. Many Do Not Heed Them

The Voice of Christ

MY CHILD, hear My words, words of greatest sweetness surpassing all the knowledge of the philosophers and wise men of earth. My words are spirit and life, and they are not to be weighed by man’s understanding. They are not to be invoked in vanity but are to be heard in silence, and accepted with all humility and with great affection.

The Disciple

“Happy is the man whom Thou admonishest, O Lord, and teachest out of Thy law, to give him peace from the days of evil,”³²³² Ps. 94:12. and that he be not desolate on earth.

87

The Voice of Christ

I taught the prophets from the beginning, and even to this day I continue to speak to all men. But many are hardened. Many are deaf to My voice. Most men listen more willingly to the world than to God. They are more ready to follow the appetite of their flesh than the good pleasure of God. The world, which promises small and passing things, is served with great eagerness: I promise great and eternal things and the hearts of men grow dull. Who is there that serves and obeys Me in all things with as great care as that with which the world and its masters are served?

“Be thou ashamed, O Sidon, for the sea speaketh.”³³³³ Isa. 23:4. And if you ask why, listen to the cause: for a small gain they travel far; for eternal life many will scarcely lift a foot from the ground. They seek a petty reward, and sometimes fight shamefully in law courts for a single piece of money. They are not afraid to work day and night for a trifle or an empty promise. But, for an unchanging good, for a reward beyond estimate, for the greatest honor and for glory everlasting, it must be said to their shame that men begrudge even the least fatigue. Be ashamed, then, lazy and complaining servant, that they should be found more eager for perdition than you are for life, that they rejoice more in vanity than you in truth.

88Sometimes indeed their expectations fail them, but My promise never deceives, nor does it send away empty-handed him who trusts in Me. What I have promised I will give. What I have said I will fulfill, if only a man remain faithful in My love to the end. I am the rewarder of all the good, the strong approver of all who are devoted to Me.

Write My words in your heart and meditate on them earnestly, for in time of temptation they will be very necessary. What you do not understand when you read, you will learn in the day of visitation. I am wont to visit My elect in two ways—by temptation and by consolation. To them I read two lessons daily—one reproving their vices, the other exhorting them to progress in virtue. He who has My words and despises them has that which shall condemn him on the last day.

A Prayer for the Grace of Devotion

O Lord my God, You are all my good. And who am I that I should dare to speak to You? I am Your poorest and meanest servant, a vile worm, much more poor and contemptible than I know or dare to say. Yet remember me, Lord, because I am nothing, I have nothing, and I can do nothing. You alone are good, just, and holy. You can do all things, You give all things, You fill all things: only the sinner do You leave empty-handed. Remember Your tender mercies and fill my heart with Your grace, You Who will not allow Your works to be89in vain. How can I bear this life of misery unless You comfort me with Your mercy and grace? Do not turn Your face from me. Do not delay Your visitation. Do not withdraw Your consolation, lest in Your sight my soul become as desert land. Teach me, Lord, to do Your will. Teach me to live worthily and humbly in Your sight, for You are my wisdom Who know me truly, and Who knew me even before the world was made and before I was born into it.

Daniel à Babylone, et le songe de Nabuchodonosor

English to French translation

Daniel à Babylone, et le songe de Nabuchodonosor


Après que le jeune Daniel et ses amis libres étaient comptés parmi les sages de Babylone, une nuit, le roi a fait un rêve très étrange.
Quand il se réveilla de son rêve, il ne pouvait pas se rendormir. Et le rêve le troublait énormément. Il croyait que sûrement que le rêve doit avoir un sens profond, et il a décidé d'appeler les sages de son royaume et de les faire expliquer la signification pour lui.

Matin vint enfin, et Nabuchodonosor se leva de son lit. Mais maintenant, il ne se souvenait plus de son rêve. Ce fait le troublait, lui aussi, car il savait que le rêve avait été étrange et il croyait qu'il avait une signification profonde.

Il a envoyé à la fois pour les hommes sages qui avaient souvent debout devant lui, et quand ils sont venus, il leur a parlé de ses pensées troublées concernant le rêve étrange dont il ne pouvait plus retenir. Il leur a demandé de raconter le rêve et la signification de celle-ci.

Les sages étaient perplexes devant cette demande de leur roi. Ils ont pensé qu'il était déraisonnable, car ils ne savaient pas ce qu'il avait rêvé. Alors ils lui ont demandé de dire le premier rêve, et alors ils disent le sens.

«J'ai oublié le rêve», répondit le roi, avec impatience, "et si vous êtes aussi sage que vous prétendez être, vous pouvez me dire ce que c'était. Ensuite, vous pouvez dire tout son sens."

Lorsque les sages ont insisté qu'aucun être humain ne pouvait faire une telle chose que dire ce que quelqu'un d'autre avait rêvé et oublié, le roi est devenu très en colère contre eux.

Il a dit, "Si vous dites que ce rêve et sa signification, vous seront tous tués."

Même cette menace cruelle ne pouvait permettre les sages de connaître le rêve, ils se détournèrent de sa présence dans une grande crainte.

Nabuchodonosor, alors appelé le capitaine de ses gardes et lui ordonna de tuer tous les sages de Babylone. Alors Arjoc, le capitaine, prit son épée et se prépara à faire l'acte terrible.

Quand il est venu à la maison de Daniel, il trouva que le brave jeune homme et ses trois amis n'avaient rien entendu au sujet de la commande du roi. Ils n'avaient pas apparu avec les autres hommes sages Nebucadnetsar.

Quand Daniel entendit ce qui s'était passé il pria le capitaine de retarder les travaux jusqu'à ce qu'il pourrait cruelle d'abord parler avec le roi. Puis il se précipita vers le palais et se rendit audacieusement pour dire à Nebucadnetsar qu'il trouverait le rêve et son interprétation si seulement un peu de temps ont été donnés lui pour se préparer. Et Nebucadnetsar, lui a accordé un peu de temps.

Daniel savait qu'aucune personne vivante pouvait être assez sage en lui-même pour faire ce que le roi avait besoin; mais Daniel savait aussi que les choses secrètes sont connues par le grand Dieu de toute la terre, que lui et ses trois amis ont été de servir.

Ainsi, les quatre jeunes hommes priaient avec ferveur pour que Dieu la cause de Daniel connaître son rêve, et que Dieu a montré la nuit Daniel dans une vision ce que le rêve avait été et ce qu'elle signifiait.

Maintenant Daniel était très reconnaissante à Dieu. Il s'agenouilla et pria une belle prière d'action de grâces.

Puis il alla rapidement à Arjoc, le capitaine des gardes du roi, et dit: «Ne détruisez pas les sages, mais me faire, pour parler avec le roi;. Car je ne peux dire à l'interprétation de son rêve»

Arjoc était heureux, et il prit Daniel et l'a amené au palais. Puis il dit au roi qu'il avait trouvé un homme parmi les captifs de Juda, qui pourrait faire connaître le rêve étrange et sa signification.

Daniel dit Nabuchodonosor, que le pouvoir de faire connaître son rêve a été donné par le grand Dieu dans le ciel, car aucun homme sage de la terre pourrait connaître un tel secret et de les révéler.

Puis il dit: «O roi, quand vous couchez pour dormir sur votre lit, vous me demandais ce qui devrait arriver dans les prochaines années alors tu t'es endormi, et dans votre rêve de Dieu vous a montré ce qui se passerait ci-après et cela a été votre rêve.. : Vous avez vu une grande statue, extrêmement brillante, debout devant toi la tête de cette image était d'or, la poitrine et les bras étaient d'argent, et la taille et les hanches étaient d'airain, les jambes étaient de fer, et les pieds ont été. partie de fer et en partie d'argile.

Puis vous avez vu une pierre qui a été coupé sans rouleau mains vers cette grande image et frapper les pieds de celui-ci. Et la pierre a brisé le pied, et toute l'image est tombé au sol dans les pièces cassées, et il est devenu comme la poussière que le vent peut souffler. Puis pendant que vous regardé avec émerveillement, la pierre a grandi jusqu'à ce qu'il devint une grande montagne, qui remplit toute la terre. "

Nabuchodonosor, écoutait avidement les paroles du jeune homme. Alors Daniel continua:

"Maintenant, je vais vous dire ce que signifie ce rêve, car Dieu entend vous apprendre quelque chose par elle. Cette image représente une grande quatre grands royaumes de la terre. Votre royaume est le premier, et la tête d'or représente ce royaume.

Après il viendra un autre roi n'est pas si grande, et il est comme la poitrine et les bras d'argent. Le troisième royaume est montré dans le rêve par les parties de cuivres, et le quatrième par les jambes de fer et les pieds. Ce quatrième royaume sera très forte au début, mais après, il deviendra plus faible, car le fer contenu dans les pieds a été mélangé avec de l'argile.

"Dans les jours de ces rois», dit Daniel, «Dieu suscitera un royaume qui ne sera jamais détruit, et son royaume est représenté dans votre rêve par cette pierre détachée sans mains, qui frappa la grande image jusqu'à ce qu'il tombe.

Le royaume de Dieu va augmenter jusqu'à ce qu'elle remplisse toute la terre, et il se brisera en pièces tous les autre royaume. Ceci, ô roi, a été votre rêve, et c'est le sens de celui-ci. "

Nabuchodonosor était étonné de la sagesse de ce jeune Juif. Il croyait que Daniel était une personne merveilleuse, comme un dieu, et il tomba sur le sol devant Daniel pour l'adorer.

Mais Daniel lui avait dit que le Dieu du ciel avait fait connaître le rêve et le sens à lui, alors Nabuchodonosor dit: "En vérité, votre Dieu est un Dieu des dieux, et le Seigneur des rois, et le révélateur des secrets. "

Alors Nebucadnetsar a donné de nombreux grands cadeaux à Daniel, et fait de lui le souverain de toute la province de Babylone, et le chef de tous les sages de son royaume. Il n'a pas laissé son capitaine pour détruire les sages, après que Daniel avait révélé la signification de son rêve.

A la demande de Daniel le roi placé Hanania, Mischaël et Azaria dans les bureaux d'honneur de la province, parmi les gouverneurs de la terre. Et les noms de ces jeunes hommes étaient connus pour le roi que Schadrac, Méschac et Abed-Nego.

　

Daniel in Babylon, und Nebukadnezars Traum

English to German translation

Daniel in Babylon, und Nebukadnezars Traum

Nachdem der junge Daniel und seine Freunde kostenlos unter den Weisen in Babylon, eine Nacht gezählt waren der König hatte einen sehr seltsamen Traum.
Als er aus dem Traum erwachte, konnte er nicht wieder einschlafen. Und der Traum beunruhigte ihn sehr. Er glaubte, dass sicher dieser Traum muss eine tiefe Bedeutung haben, und er beschloss, die Weisen in seinem Reich anrufen und ihnen zu erklären, die Bedeutung für ihn.

Der Morgen kam endlich, und Nebukadnezar aus dem Bett erhob. Aber jetzt konnte er nicht mehr daran erinnern seinen Traum. Diese Tatsache beunruhigt ihn auch, denn er wußte, der Traum war seltsam und er glaubte, es hatte eine tiefe Bedeutung.

Er schickte sogleich für die Weisen, die oft stand vor ihm hatte, und als sie kam, erzählte er ihnen von seiner sorgenvollen Gedanken über die seltsamen Traum, den er nicht mehr erinnern konnte. Er bat sie, den Traum und den Sinn des Lebens zu erzählen.

Die weisen Männer waren an diesem Antrag aus ihren König verwirrt. Sie dachte, er sei unvernünftig, weil sie nicht wusste, was er geträumt hatte. So baten sie ihn, den Traum zuerst erzählen, und dann würden sie den Sinn zu erzählen.

"Ich habe den Traum vergessen", antwortete der König, ungeduldig, "und wenn du so klug wie du sein kannst du mir sagen. Was es war, behaupten, dann können Sie seine Bedeutung zu erzählen."

Wenn die Weisen bestand darauf, dass kein Mensch könnte so etwas wie zu sagen, was jemand anders geträumt und vergessen machen, wurde der König sehr zornig über sie.

Er sagte: "Wenn ihr diesen Traum zu erzählen und seine Bedeutung werdet alle getötet werden."

Auch diese grausame Bedrohung konnte nicht ermöglichen den Weisen, den Traum wissen, so wandten sie sich von seiner Anwesenheit in großer Angst.

Nebukadnezar damals Kapitän der Hut sein und befahl ihm, alle Weisen in Babel zu töten. So Arioch, der Kapitän, nahm sein Schwert und bereitete sich auf die schreckliche Tat zu tun.

Als er Daniel das Haus kam, fand er, daß der tapfere junge Mann und seine drei Freunde hatten nichts über die auf Befehl des Königs gehört. Sie hatten nicht mit den anderen Weisen vor Nebukadnezar erschienen.

Als Daniel hörte, was geschehen war, bat er den Kapitän, die grausame Arbeit zu verzögern, bis er zum ersten Mal mit dem König zu sprechen könnten. Dann eilte er in den Palast und ging mutig in Nebukadnezar sagen, dass er herausfinden würde den Traum und seine Deutung, wenn nur ein wenig Zeit wurden ihm zur Vorbereitung. Und Nebukadnezar gewährte ihm ein wenig Zeit.

Daniel wusste, dass kein lebender Mensch konnte weise genug sein, sich selbst zu tun, was der König verlangt hatte, aber Daniel wusste auch, dass geheime Dinge von dem großen Gott der ganzen Erde, die er und seine drei Freunde dienten, sind bekannt.

So die vier jungen Männer beteten sehr ernsthaft, dass Gott würde dazu führen, Daniel, um seinen Traum wissen, und in dieser Nacht Gott zeigte Daniel in einer Vision, was der Traum war und was es bedeutete.

Nun Daniel war Gott sehr dankbar. Er kniete nieder und betete ein schönes Gebet des Dankes.

Dann ging er schnell auf Arioch, der Kapitän der königlichen Garde, und sagte: "Zerstören Sie nicht die weisen Männer, aber bringen Sie mir, um mit dem König zu sprechen;. Denn ich kann die Deutung seines Traumes zu erzählen"

Arioch war froh, und er nahm Daniel und brachte ihn in den Palast. Dann erzählte er dem König, dass er ein Mann unter den Gefangenen aus Juda, bekannt zu machen seltsamen Traum und seine Bedeutung gefunden.

Daniel erklärte Nebukadnezar, dass die Macht, die wissen, seinen Traum von der großen Gott im Himmel, denn kein weiser Mann der Erde gegeben wurde könnte ein solches Geheimnis zu kennen und zeigen ihnen.

Dann sagte er: "O König, wenn man sich hinlegt, um auf dem Bett Sie fragte mich, was kommen sollte, um in den kommenden Jahren passieren schlafen Dann schlief, und in deinem Traum zeigte Gott, was würde passieren, nachfolgend Und dies Ihr Traum war.. : Du hast ein tolles Bild, sehr hell, vor Ihnen steht der Kopf dieses Bildes war von Gold, die Brust und Arme waren von Silber, und die Taille und Hüften waren aus Messing, die Beine waren aus Eisen, und die Füße waren. teils von Eisen und teils von Ton.

Dann sah man einen Stein, ohne Hände rollen in Richtung dieses großen Bildes abgeschnitten wurde und schlagen den Füßen davon. Und der Stein brach die Füße, und das ganze Bild zu Boden fiel in Scherben, und es wurde wie Staub, die der Wind weggeweht. Dann, während Sie in Staunen sah, wuchs der Stein, bis es zu einem großen Berg, der die ganze Erde gefüllt wurde. "

Nebukadnezar lauschte eifrig zu dem jungen Mann die Worte. Dann Daniel weiter:

"Jetzt werde ich Ihnen sagen, was dieser Traum bedeutet, denn Gott will dir etwas beibringen, indem es. Dieses große Bild stellt vier großen Reiche der Erde. Dein Reich ist die erste, und der Kopf aus Gold repräsentiert dieses Reich.

Nachdem Sie es kommt ein anderer König nicht so groß, und er ist wie die Brust und Arme aus Silber. Das dritte Reich ist in den Traum von den Teilen aus Messing gezeigt, der vierte von den eisernen Beinen und den Füßen. Das vierte Reich wird sehr stark sein am Anfang, aber danach wird es schwächer geworden; für die Eisen an den Füßen war mit Ton vermischt.

"In den Tagen dieser Könige", sagte Daniel, "Gott wird ein Königreich aufrichten, das nimmermehr zerstört wird, und sein Reich ist in Ihrem Traum von der Stein ohne Zutun von Menschenhand, die das große Bild schlug, bis es fiel vertreten.

Gottes Reich wird erhöht, bis es die ganze Erde füllt, und es wird in Stücke brechen jedes andere Reich. Dies, o König, war dein Traum, und das ist der Sinn davon. "

Nebukadnezar wurde an der Weisheit dieser jungen Juden erstaunt. Er glaubte, dass Daniel ein wunderbarer Mensch war, wie ein Gott, und er fiel auf den Boden, bevor Daniel ihn anzubeten.

Aber Daniel hatte ihm gesagt, dass der Gott im Himmel gemacht kannte den Traum und die Bedeutung für ihn, so Nebukadnezar sagte: "In Wahrheit, euer Gott ist ein Gott der Götter ist, und ein Herr der Könige und ein Offenbarer der Geheimnisse. "

Dann Nebukadnezar gab viele große Geschenke an Daniel, und machte ihn zum Herrscher über alle der Provinz Babylon, und der Chef der alle Weisen in seinem Reich. Er wollte nicht zulassen, dass seine Kapitän zu den Weisen zu vernichten, nachdem Daniel die Bedeutung seines Traumes offenbart hatte.

Bei Daniel Wunsch des Königs gelegt Hananja, Misael und Asarja in Ehrenämter der Provinz, unter den Präsidenten des Landes. Und die Namen dieser jungen Männer waren dem König als Schadrach, Meschach und Abed bekannt.

Daniel in Babylon, and Nebuchadnezzar's Dream

Tuesday, July 12, 2011

Daniel in Babylon, and Nebuchadnezzar's Dream Daniel 2

Daniel interprets Nebuchadnezzar's dream. AFTER YOUNG DANIEL and his free friends were numbered among the wise men in Babylon, one night the King had a very strange dream. When he awoke from the dream he could not go to sleep again. And the dream troubled him greatly. He believed that surely that dream must have a deep meaning, and he decided to call the wise men in his kingdom and have them explain the meaning to him. Morning came at last, and Nebuchadnezzar arose from his bed. But now he could no longer recall his dream. This fact troubled him, too, for he knew the dream had been strange and he believed it had a deep meaning. He sent at once for the wise men who had often stood before him, and when they came he told them about his troubled thoughts regarding the strange dream which he could no longer remember. He asked them to tell the dream and the meaning of it. The wise men were puzzled at this request from their King. They thought he was being unreasonable, for they did not know what he had dreamed about. So they asked him to tell the dream first, and then they would tell the meaning. "I have forgotten the dream," replied the King, impatiently, "and if you are as wise as you claim to be you can tell me what it was. Then you can tell its meaning." When the wise men insisted that no human being could do such a thing as tell what some one else had dreamed and forgotten, the King became very angry with them. He said, "Unless you tell this dream and its meaning you shall all be killed." Even this cruel threat could not enable the wise men to know the dream, so they turned away from his presence in great fear. Nebuchadnezzar then called the captain of his guard and commanded him to kill all the wise men in Babylon. So Arioch, the captain, took his sword and prepared himself to do the terrible deed. When he came to Daniel's house he found that the brave young man and his three friends had heard nothing about the the King's command. They had not appeared with the other wise men before Nebuchadnezzar. When Daniel heard what had happened he begged the captain to delay the cruel work until he might first speak with the King. Then he hurried to the palace and went boldly in to tell Nebuchadnezzar that he would find out the dream and its interpretation if only a little time were given him to prepare. And Nebuchadnezzar granted him a little time. Daniel knew that no living person could be wise enough in himself to do what the King had required; but Daniel knew also that secret things are known by the great God of all the earth, whom he and his three friends were serving. So the four young men prayed very earnestly that God would cause Daniel to know his dream, and that night God showed Daniel in a vision what the dream had been and what it meant. Now Daniel was very thankful to God. He knelt down and prayed a beautiful prayer of thanksgiving. Then he went quickly to Arioch, the captain of the King's guard, and said, "Do not destroy the wise men, but bring me in to speak with the King; for I can tell the interpretation of his dream." Arioch was glad, and he took Daniel and brought him to the palace. Then he told the King that he had found a man among the captives from Judah who could make known the strange dream and its meaning. Daniel told Nebuchadnezzar that the power to make know his dream was given by the great God in heaven, for no wise man of earth could know such secret and reveal them. Then he said: "O King, when you lay down to sleep on your bed you wondered what should come to pass in future years. Then you fell asleep, and in your dream God showed you what would happen hereafter. And this was your dream: You saw a great image, exceedingly bright, standing before you. The head of this image was of gold, the breast and arms were of silver, and the waist and hips were of brass, the legs were of iron, and the feet were part of iron and part of clay. Then you saw a stone that was cut without hands roll toward this great image and strike the feet of it. And the stone broke the feet, and the whole image fell to the ground in broken pieces, and it became like dust, which the wind can blow away. Then while you looked in wonder, the stone grew until it became a great mountain, which filled the whole earth." Nebuchadnezzar listened eagerly to the young man's words. Then Daniel continued: "Now I will tell you what this dream means, for God intends to teach you something by it. This great image represents four great kingdoms of earth. Your kingdom is the first, and the head of gold represents this kingdom. After you there will come another king not so great, and he is like the breast and arms of silver. The third kingdom is shown in the dream by the parts of brass, and the fourth by the iron legs and the feet. This fourth kingdom will be very strong at first, but afterwards it will become weaker; for the iron in the feet was mixed with clay. "In the days of these kings," said Daniel, "God will set up a kingdom which shall never be destroyed, and his kingdom is represented in your dream by that stone cut out without hands, which smote the great image till it fell. God's kingdom will increase until it fills the whole earth, and it will break in pieces every other kingdom. This, O King, was your dream, and this is the meaning of it." Nebuchadnezzar was astonished at the wisdom of this young Jew. He believed that Daniel was a wonderful person, like a god, and he fell on the floor before Daniel to worship him. But Daniel had told him that the God in heaven had made known the dream and the meaning to him, so Nebuchadnezzar said, "Of a truth, your God is a God of gods, and a Lord of kings, and a revealer of secrets." Then Nebuchadnezzar gave many great gifts to Daniel, and made him the ruler of all the province of Babylon, and the chief of all the wise men in his kingdom. He did not allow his captain to destroy the wise men, after Daniel had revealed the meaning of his dream. At Daniel's request the King placed Hananiah, Mishael, and Azariah in honorable offices of the province, among the governors of the land. And the names of these young men were known to the King as Shadrach, Meshach, and Abednego.

The People of Judah Live in a Strange Land

The People of Judah Live in a Strange Land 2 Chron. 36:14-21

The Chaldean army marches the Jews as prisoners to Babylon. WHEN THE CITY of Jerusalem was finally broken up, the Chaldean army started back on their long journey to Babylon. They took with them Zedekiah, the king of Judah, and a host of his people for prisoners. Old men and women, young people, and even children were among the number who marched as prisoners to Babylon. Day after day this host of people walked on and on, stopping only at night to camp by the roadside and rest from their weary journey. And at every camp they knew they were farther away from their home and nearer the land of strangers. The captives were called "Jews" -- a word that means "the people of Judah." And the Jews of today are descendants of those very people who marched as prisoners from Jerusalem to Babylon so long ago. When at last the weary journey came to an end, the Jews found that their new ruler treated them more kindly than they had hoped. He gave them fields and houses in that strange land, and permitted them to work for themselves just as they had done, in their own country. He even took some of them into his capital city and trained them to become his nobles and rulers. God did not forget the people after they were carried away to Babylon. He sent messages to them from this faithful prophet Jeremiah. And he promised to bring them back again to their own country if they would try to please him while they were living among strangers. The people listened to these messages, and some of them rejoiced to hear Jeremiah's letters read. They longed for the time to come when they would return to the land of their fathers. In the land of Babylon the Jews refused to worship idols. They saw around them the idolatry of their heathen neighbors, the Chaldeans; but they remembered how God was displeased with idol-worship, and they were trying now to please him. They often met together in little groups and talked about the land of Judah and the beautiful temple of the Lord, which had been destroyed. And when they talked about these things they wept for sorrow. Sometimes the Chaldeans would ask the Jews to sing for them. Perhaps they had heard that the Jews were lovers of music, and were skilled musicians. But the Jews hung their harps away and refused to sing. They would answer,"How can we sing the Lord's song in a strange land?" They thought the beautiful songs of joy and victory that David and other musicians had written would sound out of place in a strange country. Now the Jews were careful to teach their children about the true God. They were glad when the priest and the Levites came to talk to them about Moses' law. And as the days and the years passed by they did not forget the hope which Jeremiah had given them--the hope of returning again to Judah. In the land of Babylon another man began to hear messages from God and to speak those messages to the people. This man was Ezekiel, who was one of the captive Jews. He had been among the first captives, when Jehoiachin was taken to Babylon. And he afterwards warned the other people in Judah about God's punishment upon them for their disobedience. Ezekiel saw wonderful visions from God, and he encouraged the people to believe that the time would come when they might return again to their own land.

Jesus Christ

Outline of Matthew

Matthew was one of the 12 apostles chosen by Jesus Christ. (Matthew 9:9; 10:3) He was a collector of taxes. As such, he was skilled in taking notes and making reports. He also was despised by the Israelites. Tax collectors (sometimes referred to as publicans) were the car-salesmen of their day. They were required to pay a certain amount to Rome, but they were authorized to charge higher prices in order to recompense them for their work. A tax collector could collect as much over the rate as he could. There was no set fee. They were hated by all. Such was Matthew when Christ called him as a disciple.
Many have argued over whether Matthew actually wrote Matthew or whether someone else did, whether Matthew was the first, second, or third gospel written, whether Matthew was written originally in Hebrew, Aramaic, or Greek. Papias (60-130 A.D.) stated that Matthew recorded his history in the Hebrew dialect. Ireneus (175-195) states that Matthew was published by Matthew in Hebrew while Peter and Paul were preaching in Rome. Origen (185-254) stated that Matthew was the first gospel written, it was written by Matthew, and it was published in the Hebrew tongue. Thus, the church fathers appear unanimous in the view that Matthew wrote Matthew. Further, it appears, if it was written while Peter and Paul were at Rome, to have been written in the early 60′s. It was written in the land of Israel, probably Jerusalem. If it was the first gospel written, the others could not have been long thereafter.
Afterwards, tradition tells us that Matthew went to Ethiopia and perhaps to some other countries. Eusebius tells us that Matthew wrote Matthew when he was on the point of going also to the other nations. According to some traditions, Matthew died a martyr in Ethiopia. According to Heracleon (about 150 A.D.) and Clemens Alexander, Matthew did not suffer martyrdom.
Whether written in Hebrew or not, the book has a strong Jewish flavor. There are some 61 quotations from the Old Testament in this book and many more allusions. In contrast, Mark has 31, Luke has 26, and John has 16. Of all of the New Testament books, only Romans has more Old Testament quotations (64).
The book is the culmination of the Old Testament and of all of Scripture. In this book is the record of Jesus Christ fulfilling the prophecies of the Old Testament. It is the only gospel to mention the church. It is the gospel that gives us the message of the kingdom. It is the gospel that gives us the Great Commission. From this gospel we can look backwards and forwards, surveying the landscape of Christological history.
The book contains three great discourses, or lessons. The first is what we know of as the Sermon on the Mount and is found in Matthew 5-7. The second is what we know as the Parables of the Kingdom and is found in Matthew 13. The third is the Olivet Discourse and is found in Matthew 24-25. The first is the finest sermon ever recorded on Christian living, the second gives us great insight on the nature of the kingdom, and the third prepares us for the return of Christ

Jeremiah, The Weeping Prophet

Jeremiah, The Weeping Prophet Jeremiah 1-52

Jehoiakim burns the Word of God WHILE JOSIAH WAS the king in Judah, God called a young man named Jeremiah to be a prophet. At first Jeremiah thought he could never obey his call, for he was a shy, timid young man. He told the Lord that he could not speak to the people because he was only a child. But God answered, "Do not say you are only a child; for you must go to every person to whom I send you, and you must tell them every word I bid you." Then the Lord touched Jeremiah's mouth and said, "I have put my words in your mouth, and I have set you over the nation to do a great work for me." Jeremiah was no long afraid to obey when God promised to be with him and help him out of his troubles. For Jeremiah knew he would have many troubles. He knew how the prophets before him had been cruelly treated because they dared to speak God's words to the sinful people. He knew that he, too might have to suffer many things. While Josiah was king in Judah, Jeremiah was treated kindly. But after Josiah died the people soon turned back to idol-worship again. They did not care for the true God, and they refused to listen to his faithful prophet. The king of Egypt took their new king away as a prisoner, and made them pay great sums of money every year. Then he placed another of Josiah's sons upon the throne of Judah. Josiah's sons were not good men like their father. They forsook God and allowed idols to be set up all through the land. They even treated God's prophet unkindly because he warned them about the dangers that God would send upon them as punishments for their sins. One day Jeremiah told his dear friend Baruch the words that God spoke to him, and Baruch wrote the words in a book. Then he took the book and went out to read it among the people. Soon the princes of Judah heard about it, and they called Baruch and asked him to read to them. They were frightened when they heard what Baruch had written; for they believed God's words, and they knew their land would soon be taken away from them. They asked Baruch to let them have the book to read to the King. But first they told Baruch to hide himself and Jeremiah, lest the King be angry when he hear the words of God and try to punish them for putting the words into the book. Jehoiakim, Josiah's son, was the king at that time. He was sitting in his palace when the princes came to him, bringing the book that Baruch had written. And he listened while they read. But as soon as they finished reading a page he called for the book and took his penknife and cut the page out. Then he threw it into the fire. This he did with every page that Baruch had written. He would not believe the words of the Lord. And he wanted to punish Jeremiah and his friend; but he could not find them. The princes sent word to Jeremiah and Baruch, telling them how the King had treated the book, and once more the prophet and his friend wrote down the words of God. And the words that they wrote were true; for not long afterwards a great king from the east country, of Chaldea, came and took some of the people away to Babylon And Jehoiakim was placed in a prison-house and kept for a prisoner as long as he lived. But Jeremiah's troubles were by no means ended. After the death of Jehoiachin, son of Jehoiakim, who had reigned just a little over three months, a new king, Zedekiah, another son of wicked Jehoiakim, was soon ruling the people of Judah, and he was more wicked than his father had been. He caused Jeremiah to be cast into a prison-house because he spoke the words of God. And the men who put him into the prison tied ropes about his waist and lowered him into a deep hole beneath the prison floor. Such a hole is called a dungeon, and there the prophet was kept for some time. In the dark, dreary dungeon Jeremiah was very unhappy. He had no comfortable place to rest, and he had only dry bread and water to eat and drink day after day. While this trouble was happening to Jeremiah, the people of Jerusalem were also in distress. The king of Babylon had come again, with a strong army, and was camping around the walls of their city. They could not go away, and none of their friends could come to help them. And their food-supply was growing smaller every day. Soon they would have nothing left to eat. The King of Judah was afraid of this army outside his city. He called for Jeremiah to tell him what to do. So the men let ropes down into the dungeon and pulled the prophet out again to send him to the King. And Jeremiah told the King that God was going to allow the army to capture the city and break down its walls and even destroy the beautiful temple of the Lord. But he said that God would not let the Chaldean king, Nebuchadnezzar, kill the people of Jerusalem if they would willingly offer themselves to become his prisoners. Then they would not need to starve to death inside the city. Jeremiah asked the King not to send him back into that dark dungeon again. So afterwards he was kept in the court of the prison, and treated more kindly. But he was not allowed to go about through the city and talk to the people. The people of Jerusalem and their King were not willing to give themselves up as prisoners to Nebuchadnezzar, as Jeremiah had told them to do. So weary months passed by, and they stayed inside the walls of Jerusalem and suffered from hunger and thirst. Jeremiah suffered with them, for he could not escape. At last, when all the food was gone, the King decided to slip away from Jerusalem during the night. He thought the Chaldean army and King Nebuchadnezzar might not see him. But King Zedekiah had not gone far from the city when he was captured by his enemies, the Chaldeans. They put heavy chains on his hands and feet, and then put out his eyes and led him away to Babylon. Many of the people of Judah were taken with him, and only a few of the poorer people were left in the land. Nebuchadnezzar and his army broke down the walls of Jerusalem and set fire to the temple of the Lord. They first took out all the vessels of gold and silver that they found in the temple, and carried those precious vessels to their own land. Jeremiah was allowed to remain in the land of Judah among the poorer people. And he lived to be an old man. But as long as he lived he faithfully warned the people according to all the words that God spoke to him. Because he lived during such a time of trouble, Jeremiah was a sad-face man. He talked more about the sorrows of his people than about their joys. And often he wept because of their sins. For this reason he was called the "Weeping Prophet."

King Josiah and the Story of a Forgotten Book

Friday, July 8, 2011

2 Chronicles 34, 35

The pagan altars are torn down and removed from the temple. IT WAS HOUSE-CLEANING time in the temple of the Lord. Many years had passed since this building had been repaired by the boy king, Joash, and during those long years the temple had been much neglected. It had even been mistreated, for one king had set up altars for the idol of Baal right in the courts of the Lord's house. Now that king was dead, and his grandson, Josiah, was ruling the people of Judah. And because Josiah was trying to do right he had given the command that God's house should be repaired and made ready for the proper kind of worship. Many skillful workmen were hired to help repair the temple. And the heathen altars were torn out of the temple courts and carried outside the city, where they were burned with fire. While this work was going on, the high priest was setting things in order in the rooms of the temple. And there, hidden away beneath some rubbish, he found a strange book. This strange book proved to be the same as one Moses had written before he died. It was called the Book of the Law, for in it Moses had written the words of the law, which God gave to the Israelites. And Moses had commanded that the book should be read in the hearing of all the people once every seven years. But now many years had passed by since the book had been read. And during those years the book had been entirely forgotten. The high priest carefully removed the dust from this precious book and called for a servant of King Josiah. Shaphan, the servant, came quickly, and the high priest told him to carry the book of the King. Now, Josiah had never heard the words of God's law before this time. He asked his servant to read aloud from the book, and Shaphan read about God's promise to bless the people if they should serve him faithfully. Then he continued to read, and Josiah heard about God's promise to punish the people if they should forsake him and turn to worship idols. Josiah was alarmed. He knew the people had disobeyed God's law, and he feared the awful punishments, which God promised to send upon them. He tore his clothes and wept bitter tears. Then he sent servants to a woman named Huldah, who was a prophetess, to ask her about God's plan to punish the people for their great sins. Huldah told the servants that God would surely sent all the great punishments upon the people just as he had promised to do if they should forsake his law and worship idols. But because Josiah, the king, had humbled his heart and had wept tears of sorrow for their sins, Huldah said that God would not let the punishments come upon the land during his lifetime. Josiah did not try to forget about the words of God's law. He wanted all his people to hear them, too. So he called for a great meeting at Jerusalem, and when the people came together he read to them out of the book. Then he promised God to keep that law and to serve God with all his heart. He commanded his people to keep the law, too. And they obeyed their King. Afterwards Josiah prepared to keep the Passover Feast, which the Israelites were commanded in God's law to keep once every year. He assembled the people from every part of the land, and when they came together he gave from his own flocks many lambs for the Passover supper. And the people rejoiced together, and kept the Feast for seven days. Not since the days of the prophet Samuel had there been such a great Passover Feast as this one. Josiah ruled the people for thirty-one years. He began to rule when he was only a child, eight years old. Of course some older men had charge of the important affairs of the kingdom until he grew to manhood. But Josiah longed to be a good king when he was only a boy. And at the age of sixteen he began to seek God earnestly, and God helped him to rule wisely. At the end of Josiah's good reign the king of Egypt went out to fight against the Assyrian king, and he marched through the land of Judah. Josiah have him pass through the country so he called out his army and prepared to fight against him. Now the king of Egypt did not wish to fight against Josiah, and he sent word for Josiah to return home from the battle-field; but Josiah would not go. He dressed himself in the clothes of a common soldier and went out to battle anyway. And in the midst of the fight he was shot by an archer and wounded so severely that his servants brought him back to Jerusalem in a chariot. Soon afterwards he died, and the people buried him among the honorable kings of Judah. The prophet of God wept for him, because he knew that Josiah was the last king who would ever try to keep the words that Moses wrote in the Book of the Law.

Jehoash the Boy King

Monday, July 4, 2011

Jehoash the Boy King 2nd Kings 12 to 2nd Kings 14:16

Jehoash is proclaimed king at seven years old. WHEN JEHOSHAPHAT DIED, his eldest son Jehoram became king in Judah in his place. His wife was Athaliah, the daughter of Ahab and Jezebel, and together they did a great many wicked things. Jehoram slew all his brothers in order to get the riches which his father had left to them. He built places in the mountains of Judah and in Jerusalem for the worship of Baal. When he died, after ruling for eight years, his son, Ahaziah, became the ruler. He, too, was very bad, and his rule was a short one. When he was killed, his mother saw that no one was left to take over the throne; so she planned to be the ruler herself. Of course, Ahaziah had some children, who were her grandsons, and she had other grandchildren too, but she decided that they must all be killed so that she could be made queen. Only one of the grandchildren escaped--a tiny baby named Jehoash. He was hidden away by his father's sister, and he was kept hidden for years, in a set of chambers built round the Temple. Athaliah became the queen, and since she was so willful and powerful, even those who did not approve of her had to pretend that they did. She established the worship of Baal again, and even took some of the Temple treasures and placed them in the House of Baal. Jehoash remained hidden in the temple for six years, and he was taught all about Jehovah and the laws of Jehovah by his aunt and her husband, who was the High Priest of the Temple. (That was why the child could remain hidden in the Temple chambers for so long.) Finally the wickedness of the queen and her court became so great that the High Priest of the Temple decided that the only way to save the entire nation from destruction would be to place the young prince on the throne. So after he had made his plans carefully, the Priest of Jehovah called the Guardsmen and soldiers of the temple together. He gave them weapons which had been hidden by David in the Temple. Then he brought forth Jehoash from his hiding place, and the assembled gathering proclaimed him king. Of course, Athaliah was very angry when she learned what had happened, but it was too late. She was driven out of the Temple; and as she was trying to escape, she was killed in the excitement. As long as the Priest of the Temple, Jehoiada, was alive, Jehoash was a good king. He restored the Temple, which had fallen into bad repair through long neglect, and he brought the people back to the worship of Jehovah. Jehoash was seven years old when he became king, and he reigned for forty years in Jerusalem.

The Writings of the Fathers down to A.D. 325

Ante-Nicene Fathers

The Writings of the Fathers down to A.D. 325

Volume I. The Apostolic Fathers with Justin Martyr and Irenaeus

Clement of Rome, Mathetes, Polycarp, Ignatius, Barnabas, Papias, Justin Martyr, Irenaeus.

Volume II. Fathers of the Second Century

Hermas, Tatian, Theophilus, Athenagoras, Clement of Alexandria

Volume III. Latin Christianity: Its Founder, Tertullian

Three Parts: I. Apologetic; II. Anti-Marcion; III. Ethical

Volume IV. The Fathers of the Third Century

Tertullian Part IV; Minucius Felix; Commodian; Origen

Volume V. The Fathers of the Third Century

Hippolytus; Cyprian; Caius; Novatian; Appendix

Volume VI. The Fathers of the Third Century

Gregory Thaumaturgus; Dinoysius the Great; Julius Africanus; Anatolius and Minor Writers; Methodius; Arnobius

Volume VII. The Fathers of the Third and Fourth Centuries

Lactantius, Venantius, Asterius, Victorinus, Dionysius, Apostolic Teaching and Constitutions, Homily, Liturgies

Volume VIII.

The Twelve Patriarchs, Excerpts and Epistles, The Clementia, Apocrypha, Decretals, Memoirs of Edessa and Syriac Documents, Remains of the First Ages

Volume IX. Recently Discovered Additions to Early Christian Literature; Commentaries of Origen

The Gospel of Peter, The Diatessaron of Tatian, The Apocalypse of Peter, The Visio Pauli, The Apocalypses of the Virgin and Sedrach, The Testament of Abraham, The Acts of Xanthippe and Polyxena, The Narrative of Zosimus, The Apology of Aristides, The Epistles of Clement (Complete Text), Origen's Commentary on John, Books I-X, Origen's Commentary on Mathew, Books I, II, and X-XIV

Volume X. Bibliographic Synopsis; General Index [not reproduced]

Nicene and Post-Nicene Fathers

Series I

St. Augustine Volumes

Volume I. Prolegomena: St. Augustine's Life and Work, Confessions, Letters

Volume II. The City of God, Christian Doctrine

Volume III. On the Holy Trinity, Doctrinal Treatises, Moral Treatises

Volume IV. The Anti-Manichaean Writings, The Anti-Donatist Writings

Volume V. Anti-Pelagian Writings

Volume VI. Sermon on the Mount, Harmony of the Gospels, Homilies on the Gospels

Volume VII. Homilies on the Gospel of John, Homilies on the First Epistle of John, Soliloquies

Volume VIII. Expositions on the Psalms

St. Chrysostom Volumes

Volume IX. On the Priesthood, Ascetic Treatises, Select Homilies and Letters, Homilies on the Statutes

Volume X. Homilies on the Gospel of St. Matthew

Volume XI. Homilies on the Acts of the Apostles and the Epistle to the Romans

Volume XII. Homilies on First and Second Corinthians

Volume XIII. Homilies on the Epistles to the Galatians, Ephesians, Philippians, Colossians, Thessalonians, Timothy, Titus, and Philemon

Volume XIV. Homilies on the Gospel of St. John and the Epistle to the Hebrews

Nicene and Post-Nicene Fathers

Series II

Volume I. Eusebius: Church History from A.D. 1-324, Life of Constantine the Great, Oration in Praise of Constantine

Volume II. Socrates: Church History from A.D. 305-438; Sozomenus: Church History from A.D. 323-425

Volume III. Theodoret, Jerome and Gennadius, Rufinus and Jerome

Volume IV. Athanasius: Select Writings and Letters

Volume V. Gregory of Nyssa: Dogmatic Treatises; Select Writings and Letters

Volume VI. Jerome: Letters and Select Works

Volume VII. Cyril of Jerusalem, Gregory Nazianzen

Volume VIII. Basil: Letters and Select Works

Volume IX. Hilary of Poitiers, John of Damascus

Volume X. Ambrose: Select Works and Letters

Volume XI. Sulpitius Severus, Vincent of Lerins, John Cassian

Volume XII. Leo the Great, Gregory the Great

Volume XIII. Gregory the Great II, Ephriam Syrus, Aphrahat

Volume XIV. The Seven Ecumenical Councils

The Story of Elisha

The Story of Elisha 2nd Kings 2:15 to 2nd Kings 13

The woman and her son before Elisha raises him from the dead. WHEN THE YOUNG men who were in the schools of the prophets saw Elisha divide the waters of Jordan, they knew that God was with him, as He had been with Elijah; and they came and bowed down to the ground before him, to do him honor. They, as well as Elisha, had seen Elijah taken up by the fiery chariot; but they thought that God might perhaps have carried him, in that way, to some other part of the country. So they begged Elisha to let fifty of them go and seek him. Elisha at first forbade their doing so, but at last he gave them leave. So they sought Elijah for three days. But they did not find him, for he was with God in heaven. Then the people of Jericho came to Elisha, complaining that, though the situation of their city was beautiful, as he saw, the water was almost poisonous, and the soil was barren. So he told them to bring him a new cruse, or bottle, with a little salt in it. And when it was brought, he went to the spring whence the water that supplied the neighborhood rose, and throwing the salt into it, he declared that God had taken away the unwholesomeness of the water, so that from that time neither men nor cattle should be injured by drinking it; nor should it any longer render the soil unproductive, as it had done. After this, Elisha went to Bethel; and when he was near the city, some young men came out ridiculing and insulting him; and they mockingly bade him "go up," as his master had done. This was a shocking sin, for it was turning into jest that great miracle that God had just done, of carrying Elijah, living as he was, into heaven. Elisha knew that God's anger would fall upon them for such wickedness; and, turning back toward the young men, he told them that they would be punished. And immediately two fierce she-bears rushed out of the wood, and killed forty-two of them. God enabled Elisha to do many miracles. He brought a dead child to life again. He healed the Syrian general, Naaman, of an incurable disease; fed a hundred of the prophets with a small quantity of bread; and did many other wonderful works. When Elisha lay dying, Jehoash, king of Israel, came, and wept over him. Then Elisha bade the king shoot an arrow out of the window, and afterward strike the ground with the whole quiver-full, to show the king that he should overcome his enemies, the Syrians. When he had done this, Elisha died.

Israel and the 1948 War

History Learning Site > Modern World History > The Middle East 1917 to 1973 > Israel and the 1948 War

In May 1948, Israel became an independent state after Israel was recognised by the United Nations as a country in its own right within the Middle East. If relations in pre-war Palestine had been fraught with difficulties, these difficulties paled into insignificance after Israel became a state in its own right. Immediately on being granted its independence, Israel was attacked by a number of Arab nations. If Israel had faltered at this first hurdle, she would have ceased to exist as a state regardless of what the United Nations had decreed.

Before World War Two, Haganah had been, from the British viewpoint, a terrorist organisation that used violence to defend the Jewish Agency. Haganah attacked Palestinian Arabs and aspects of British rule in Palestine. By the time Israel had gained its independence, Haganah was effectively the army for Israel. Many members of Haganah had gained military experience during World War Two – ironically fighting for the same British military that they had been attacking before the war.

Israel was attacked on the same day it gained its independence – May 14th. The armies of Egypt, Lebanon, Syria and Iraq attacked Israel. With such a combined force attacking Israel, few would have given the new country any chance of survival.

In fact, Israel had internal problems regardless of what was happening on its borders. The regular army had to be used to disband Irgun and the Stern Gang. Both of these had been classed as terrorist organisations by the British in pre-war Palestine. David Ben-Gurion, Prime Minister and Defence Minister wanted the Israeli army to remain non-political and using a combination of diplomacy and force, he removed both groups as a threat. The leaders of both groups were arrested but members of them did join the army. At the height of the 1948 War, Israel’s army numbered 100,000.

Though the attack on Israel was a surprise one, Israel was surprisingly well equipped at a military level. The country had a navy and many in her army were experienced in combat as a result of World War Two. Israel had also bought three B-17 bombers in America on the black market. In July 1948, these were used to bomb the Egyptian capital, Cairo.

The Arab nations that attacked Israel faced one major problem. There was nothing to co-ordinate their attacks. Each essentially attacked as a separate unit rather than as a combined force. However, the Israeli Army was under one single command structure and this proved to be very important. Israeli victories came on all the war fronts.

The Arab nations involved negotiated their own peace talks – a further sign that they were only united by their desire to attack Israel. Egypt signed a peace settlement in February 1949, and over the next few months Lebanon, Jordan and Syria did the same culminating in peace in July 1949. Iraq simply withdrew her forces but did not sign any peace settlement.

As a result of their military victory, Israel was able to expand the territory given to the state by the United Nations. However, this could only be at the expense of the Arab population that lived in these areas.

In the summer of 1949 there was no obvious leader in the Arab world who could head a campaign by the Arabs. Egypt seemed the most likely leader if only because of her size. However, the Egyptian Royal Family was far from popular and it was in this setting that Nasser rose to power. The scene was set for almost perpetual conflict between the Arab nations and Israel that culminated in the 1956, 1967 and 1973 wars.

The 1948 war, which the Israelis referred to as the "War of Independence", claimed 6,000 Israeli lives – but this was only 1% of the nation’s population. The boost the victory gave to the Israelis was huge and put into perspective the 6,000 lives lost. Ironically, those nations that had attacked Israel in May 1948, only lost slightly more men – 7,000. However, the damage to their morale was considerable.

엘리야는 하늘로 이끌리는

English to Korean translation

엘리야는 하늘로 이끌리는 첫째 킹스 18시 41분에 두번째 킹스 2시 14분 엘리야는 Jezreel, 왕이 궁전을 가진 아름다운 곳으로 Ahab을 가지고 돌아왔습니다. 그러나 이세벨이 선지자를 죽인다고 협박, 그래서 그는 브엘세바로, 유다의 나라로, 이스라엘 밖으로 자신의 생명에 달아났다.
그는 자신이 광야로 하루 여행을 갔다하면서 그는 자신의 하인을 남아. 여기 지친 그의 문제로 지친 그는 주니퍼 - 나무 아래 누워 자고, 그분을 죽게 내버려 하나님께 간청.

그가자는 동안 그러나, 천사가 그를 상승 먹고 입찰 건드리지하며, 그가봤을 때, 그는 석탄에 구운 케이크를 보았는데, 그 옆에 물병. 그래서 그는 먹고 마시고, 그리고 다음에 다시 누웠습니다.

두 번째 시간은 천사가 그를 만져하고, 그를 상승 먹고 베이드, 그리고 그가 마운트 호레브에 광야를 여행하는 동안 하나님 께서 그를 보낸 것을 음식은, 40 일 밤 그를 인정합니다. 그리고, 폭풍 및 지진, 화재 후, 하나님은 훌륭한 방식으로 그에게 나타났다.

길이의 시간은 하나님이 다른 사람처럼 죽어도없이 하늘로 엘리야를 걸릴 때왔다. 그리고 같은 사람과 선지자로 그를 성공했다 엘리사는,,,, 하나님 께서 그를 위해 할 무슨 일인지 알고, 길갈에서 강 요르단, 엘리야 자신의 길을 간 그를 혼자 갈 떠나 엘리사를 설득 했어요.

그러나 엘리사는 그의 주인에게 아름답게 쓰며, 그리고 그를 떠나지 않을 것입니다. 그런 다음, 베델 앳와 예리코, 거기에 살았던 선지자의 학자들은, 그가 하나님 께서 그날 그에게서 그의 주인을 데려갈 것이라고 알고있다면 엘리샤 물어, 그들에게 나왔다.

엘리샤는 "맞아, 난 알아요,"그들을 대답하고 다시 엘리야가 그를 멀리 보낸 것이지만, 갈 것입니다.

그래서 그들은 자신과 엘리사가 마른 땅을 통해 전달하므로, 엘리야가 함께 자신의 맨틀을 싸서 어디에 그들이 강물에 도달까지 함께 여행 바다를 강타하고, 그들은 분할되었다, 각 손에 서.

그리고 그들은 아직도 계속 되었지, 갑자기, 산산조각 두 이별, 화재의 말, 함께, 공기 화재의 마차를 타고 등장 하늘 월윈드에서 엘리야를 실었다.

그리고 엘리샤가봤을 때, 그는 "그로 나의 아버지, 나의 아버지, 이스라엘의 병거와 기병!"그 이후에 울었다 그렇다면 그는 올라갔다로 엘리야에서 떨어진 맨틀 갔고, 요르단에 다시 거절, 그리고 그가 그 은행에 서로서, 그는 기뻐하며, 바닷물을 강타 "엘리야의 하나님은 어디 있지?"

그들이 전에 있던와 엘리샤는 육지에서 떨어 졌는데으로 다음 바닷물이 나뉘어져 있었다.