Esdras Quotes

Ecclesiastes names thee Almighty, the Maccabees name thee Creator, the Epistle to the Ephesians names thee Liberty, Baruch names thee Immensity, the Psalms name thee Wisdom and Truth, John names thee Light, the Book of Kings names thee Lord, Exodus names thee Providence, Leviticus Sanctity, Esdras Justice, creation names thee God, man names thee Father; but Solomon names thee Compassion, which is the most beautiful of all thy names.

Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.

Yea, many there be that have run out of their wits for women, and become servants for their sakes. Many also have perished, have erred, and sinned, for women… O ye men, how can it be but women should be strong, seeing they do thus?"—Esdras.

Oh, you who are! "Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.

Oh, Vos, ¿quién sois? El Eclesiástico os llama Todopoderoso; los Macabeos os nombran Creador; la Epístola a los Efesios os llama .Libertad; Baruch os nombra Inmensidad; los Salmos os llaman Sabiduría y Verdad; Juan os llama Luz; los reyes os nombran Señor; el Éxodo os apellida Providencia; el Levítico, Santidad; Esdras, Justicia; la creación os llama Dios; el hombre os llama Padre; pero Salomón os llama Misericordia, y éste es el más bello de vuestros nombres".   En

Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, and that is the most beautiful of all your names.” Toward

Oh, Vos, ¿quién sois? El Eclesiástico os llama Todopoderoso; los Macabeos os nombran Creador; la Epístola a los Efesios os llama .Libertad; Baruch os nombra Inmensidad; los Salmos os llaman Sabiduría y Verdad; Juan os llama Luz; los reyes os nombran Señor; el Éxodo os apellida Providencia; el Levítico, Santidad; Esdras, Justicia; la creación os llama Dios; el hombre os llama Padre; pero Salomón os llama Misericordia, y éste es el más bello de vuestros nombres".

Q (Quiller-Couch) was all by himself my college education. I went down to the public library one day when I was seventeen looking for books on the art of writing, and found five books of lectures which Q had delivered to his students of writing at Cambridge. "Just what I need!" I congratulated myself. I hurried home with the first volume and started reading and got to page 3 and hit a snag: Q was lecturing to young men educated at Eton and Harrow. He therefore assumed his students − including me − had read Paradise Lost as a matter of course and would understand his analysis of the "Invocation to Light" in Book 9. So I said, "Wait here," and went down to the library and got Paradise Lost and took it home and started reading it and got to page 3, when I hit a snag: Milton assumed I'd read the Christian version of Isaiah and the New Testament and had learned all about Lucifer and the War in Heaven, and since I'd been reared in Judaism I hadn't. So I said, "Wait here," and borrowed a Christian Bible and read about Lucifer and so forth, and then went back to Milton and read Paradise Lost, and then finally got back to Q, page 3. On page 4 or 5, I discovered that the point of the sentence at the top of the page was in Latin and the long quotation at the bottom of the page was in Greek. So I advertised in the Saturday Review for somebody to teach me Latin and Greek, and went back to Q meanwhile, and discovered he assumed I not only knew all the plays by Shakespeare, and Boswell's Johnson, but also the Second books of Esdras, which is not in the Old Testament and not in the New Testament, it's in the Apocrypha, which is a set of books nobody had ever thought to tell me existed. So what with one thing and another and an average of three "Wait here's" a week, it took me eleven years to get through Q's five books of lectures.

Ecclesiastes names you Almighty, the Maccabees name you Creator, the Epistle to the Ephesians names you Freedom, Baruch names you Immensity, the Psalms name you Wisdom and Truth, John names you Light, the Book of Kings names you Lord, Exodus names you Providence. Leviticus, Sanctity. Esdras, Justice. Creation names you God. Mankind names you Father. But Solomon names you Mercy, and of all your names this is the most beautiful.

Ecclesiastes calls you All-powerful; the Maccabees call you Creator; the Epistle to the Ephesians calls you Liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; St. John calls you Light; the Book of Kings calls you Lord; Exodus calls you Providence; Leviticus, Holiness; Esdras, Justice; Creation calls you God; man calls you the Father; but Solomon calls you Mercy, and that is the fairest of all your names.

L'Ecclésiaste vous nomme Toute-Puissance, les Macchabées vous nomment Créateur, l'Épître aux Éphésiens vous nomme Liberté, Baruch vous nomme Immensité, les Psaumes vous nomment Sagesse et Vérité, Jean vous nomme Lumière, les Rois vous nomment Seigneur, l'Exode vous appelle Providence, le Lévitique Sainteté, Esdras Justice, la création vous nomme Dieu, l'homme vous nomme Père; mais Salomon vous nomme Miséricorde, et c'est là le plus beau de tous vos noms.

And this is the note: “Oh Thou who art! “Ecclesiastes names thee the Almighty; Maccabees names thee Creator; the Epistle to the Ephesians names thee Liberty; Baruch names thee Immensity; the Psalms name thee Wisdom and Truth; John names thee Light; the book of Kings names thee Lord; Exodus calls thee Providence; Leviticus, Holiness; Esdras, Justice; Creation calls thee God; man names thee Father; but Solomon names thee Compassion, and that is the most beautiful of all thy names.

nomment Sagesse et Vérité, Jean vous nomme Lumière, les Rois vous nomment Seigneur, l’Exode vous appelle Providence, le Lévitique Sainteté, Esdras Justice, la création vous nomme Dieu, l’homme vous nomme Père ; mais Salomon vous nomme Miséricorde, et c’est là le plus beau de tous vos noms. » Vers neuf heures du soir, les deux femmes se retiraient et montaient à leurs chambres au premier, le laissant jusqu’au matin seul au rez-de-chaussée. Ici il est nécessaire que nous donnions une idée exacte du logis de M. l’évêque de Digne. q

I don’t know what is my purpose in this world. As for everything else, I have no doubts. I have no honor, nor homeland, nor faith. I lack the values upon which one bases a belief system. I ignore everything that defines a human being. I remain as apart from things, be they society, family, tradition, history, as I was in my youth, or perhaps more than back then, now that I know there is no hope. That the future does not exist. That only the here and now prevails, and that in this reduced space, which is the present, the drama that is ours is resolved.

Esdras es en verdad el padre del Judaísmo, con sus tres ideas esenciales: la Raza elegida, el Templo y la Ley.

There are no marks in these books which would attest a divine origin. . . . both Judith and Tobit contain historical, chronological and geographical errors. The books justify falsehood and deception and make salvation to depend upon works of merit. . . . Ecclesiasticus and the Wisdom of Solomon inculcate a morality based upon expediency. Wisdom teaches the creation of the world out of pre-existent matter (11:17). Ecclesiasticus teaches that the giving of alms makes atonement for sin (3:30). In Baruch it is said that God hears the prayers of the dead (3:4), and in I Maccabees there are historical and geographical errors.17 It was not until 1546, at the Council of Trent, that the Roman Catholic Church officially declared the Apocrypha to be part of the canon (with the exception of 1 and 2 Esdras and the Prayer of Manasseh). It is significant that the Council of Trent was the response of the Roman Catholic Church to the teachings of Martin Luther and the rapidly spreading Protestant Reformation, and the books of the Apocrypha contain support for the Catholic teaching of prayers for the dead and justification by faith plus works, not by faith alone

parallel to all other ages, not a chronological series of events. Indeed, one of the great marvels of God’s gracious activity toward us is that it occurs in real time without being prejudiced in favor of any particular age. Just because we are the latest does not mean we are the best. The effects of sin prevent any age—including ours—from being “golden,” at least in the spiritual sense. Every Christian generation learns equally the lessons of Revelation—that God is in control, that the powers of the world are minuscule when compared with God, that God is as likely to work through apparent weakness and failure as through strength and success, and that in the end God’s people will prevail. Revelation is the last book of the Bible. It reveals important truths about the end times. But it is also last in another important sense—it calls on all the hermeneutical courage, wisdom, and maturity one can muster in order to be understood properly. In many ways it serves as a graduation exercise for the NIV Application Commentary Series, an opportunity to fully apply the many lessons we have learned in the Bridging Contexts sections of previous volumes. God’s time is his, not ours. The story of God’s gracious activity on our behalf will be fulfilled in a great and glorious conclusion. But all Christians, everywhere and at all times, have equal access to the time. That access has been and is made possible by God’s message in the book of Revelation. Terry C. Muck Author’s Preface AS A NEW CHRISTIAN recently converted from atheism, I eagerly hurried through Paul’s letters, reaching Revelation as soon as possible. Once I reached it, however, I could hardly understand a word of it. I listened attentively to the first few “prophecy teachers” I heard, but even if they had not contradicted one another, over the years I watched as most of their detailed predictions failed to materialize. Perhaps six years after my conversion, as I began to read Revelation in Greek for the first time, the book came alive to me. Because I was now moving through the text more carefully, I noticed the transitions and the structure, and I realized it was probably addressing something much different from what I had first supposed. At the same time, I catalogued parallels I found between Revelation and biblical prophets like Daniel, Ezekiel, and Zechariah. I also began reading an apocalypse contemporary with Revelation, 4 Ezra (2 Esdras in the Apocrypha), to learn more about the way Revelation’s original, first-century audience may have heard its claims. Yet even in my first two years as a Christian, Revelation and other end-time passages proved a turning point for me. As a young Christian, I was immediately schooled in a particular, popular end-time view, which I respectfully swallowed (the

Great is truth and it prevails. 3 Esdras 4.41

La última sección comienza con Salmos, y continúa con Proverbios, Job, Cantar de los Cantares, Rut, Lamentaciones, Eclesiastés, Ester, Daniel, Esdras, Nehemías y las Crónicas. Miles nota que ese orden enfatiza un sentido creciente del silencio o el abandono de Dios. De hecho, después del largo discurso al final de Job, Dios nunca habla de nuevo.

Naturalmente, Esdras y los suyos contaron lo que rezaba la tradición y se apropiaron de muchas de las leyendas de los babilonios y de los asirios. Ejemplo: la llamada Enuma Elish, una epopeya de origen akádico que fue escrita unos 1.500 años antes de Esdras. Las siete tablillas con escritura cuneiforme (156 líneas por tablilla) describen la creación del mundo por parte de los dioses.1

Naturalmente, Esdras y los suyos contaron lo que rezaba la tradición y se apropiaron de muchas de las leyendas de los babilonios y de los asirios. Ejemplo: la llamada Enuma Elish, una epopeya de origen akádico que fue escrita unos 1.500 años antes de Esdras. Las siete tablillas con escritura cuneiforme (156 líneas por tablilla) describen la creación del mundo por parte de los dioses.1 Se cree que la primera redacción de la creación del mundo y de Adán y Eva (Génesis) fue llevada a cabo por el referido Esdras después del año 458 antes de Cristo. Fue redactado en la ciudad de Jerusalén, cuando Esdras retornó de Babilonia. Esdras y su gente, como es lógico, conocían la versión babilónica de la creación del mundo. Y, como digo, la copiaron y la adornaron.

Y algo parecido sucedió con el cuento de la serpiente. Esdras lo tomó de la epopeya de Gilgamesh, el héroe de origen sumerio. La historia fue narrada casi 2.200 años antes de Esdras. Gilgamesh (y toda la humanidad) perdió la inmortalidad por culpa de una serpiente.

neglected.Locke.2. Reformation of life. Our Lord and Saviour was of opinion, that they which would not be drawn to amendment of life, by the testimony which Moses and the prophets have given, concerning the miseries that follow sinners after death, were not likely to be persuaded by other means, although God from the dead should have raised them up preachers.Hooker,b. v. ¶ 22. Behold! famine and plague, tribulation and anguish, are sent as scourges for amendment.Bible2 Esdras,xvi. 19.

Quand la Bible corrige la Bible Aux messages intolérants d’Esdras 10 et Néhémie 13. 23-27 répond le livre de Ruth. Donc, sous l’apparence d’un récit un peu à l’eau de rose, le livre de Ruth est aussi une polémique discrète, une réaction contre les conservateurs. L’exemple de Ruth est là pour montrer qu’une étrangère, une Moabite de surcroît, est une femme assez fidèle pour entrer non seulement dans le peuple élu, mais aussi pour s’inscrire dans la lignée du futur David. Le livre demande un peu plus d’ouverture et d’accueil à l’égard des étrangères. C’est là son principal message.

And the faces of them, which have used abstinence, shall shine above the stars; whereas our faces shall be blacker than darkness.Bible2 Esdras,vii. 55.

Oh, Vos, ¿quién sois? El Eclesiástico os llama Todopoderoso; los Macabeos os nombran Creador; la Epístola a los Efesios os llama .Libertad; Baruch os nombra Inmensidad; los Salmos os llaman Sabiduría y Verdad; Juan os llama Luz; los reyes os nombran Señor; el Éxodo os apellida Providencia; el Levítico, Santidad; Esdras, Justicia; la creación osllama Dios; el hombre os llama Padre; pero Salomón os llama Misericordia, y éste es el más bello de vuestros nombres.

Translators of the Apocrypha faced a more complicated set of choices. Translators generally used the base text presented in the Göttingen Septuagint. For those books not yet published in the fascicles of the Göttingen Septuagint, translators used the 2006 revised edition of Rahlfs' Septuaginta, edited by Robert Hanhart. However, in those instances in which Hebrew texts have survived and offer a better reading (e.g., in Sirach and Tobit), the translator noted alternative readings to the Greek Septuagint. Second Esdras presents a special problem, explained in a footnote about the Latin text.

It is not true that the church was preserved during the Babylonian captivity without the Scripture. Daniel is said at the end of the seventy years to have understood by the books the number of years (Dan. 9:2), and it is said that Ezra brought the book of the law (Neh. 8:2). The passage in 2(4) Esdras 4:23, being apocryphal, proves nothing. But although Ezra collected the sacred books into one body and even corrected some mistakes made through the negligence of the scribes, it does not follow that the church was entirely destitute of the Scriptures.

Ó vós que sois! O Eclesiastes vos nomeia Todo-Poderoso; Macabeus vos nomeia Criador; a Epístola aos Efésios vos nomeia Liberdade; Baruch vos nomeia Imensidão; os Salmos vos nomeiam Sabedoria e Verdade; São João vos nomeia Luz; o Livro dos Reis vos nomeia Senhor; o Êxodo vos chama de Providência; o Levítico, Santidade; Esdras, Justiça; a Criação vos nomeia Deus; o homem vos nomeia Pai; Salomão vos nomeia Misericórdia, e é este o mais belo de vossos nomes".

Se cree que la primera redacción de la creación del mundo y de Adán y Eva (Génesis) fue llevada a cabo por el referido Esdras después del año 458 antes de Cristo. Fue redactado en la ciudad de Jerusalén, cuando Esdras retornó de Babilonia. Esdras y su gente, como es lógico, conocían la versión babilónica de la creación del mundo. Y, como digo, la copiaron y la adornaron.

Los cristianos son probados, no solo por la ira, el desprecio y la crueldad de sus enemigos, sino por la indolencia, inconsecuencia, tibieza y traición de los que se dicen sus amigos y ayudadores” (PR 434).

So that which is passed is more than that which remains.

« Les soixante-et-dix semaines sont abrégées sur ton peuple et sur la sainte cité, afin que la prévarication soit consommée et que le péché prenne fin, et que l'iniquité soit effacée et expiée, et que la justice éternelle paraisse, et que la vision et la prophétie soient accomplies, et que le saint des saints recoive l'onction. Sache donc et comprends : Depuis cette prophétie et la réédification de Jérusalem jusqu'au Christ roi, il y aura sept semaines et soixante-deux semaines; et de nouveau seront édifiées la place publique et les murailles, et les temps seront renouvelés, et après soixante-deux semaines le Christ sera mis à mort, et il n'y aura pas de jugement pour lui ; et de concert avec le roi qui doit venir, il dissipera la cité et le sanctuaire ; et un nouveau cataclysme en exterminera les habitants, et jusqu'à la fin de la guerre la destruction les décimera; et il confirmera l'alliance à plusieurs dans une semaine, et au milieu d'une semaine l'oblation et le sacrifice cesseront, et l'abomination de la désolation sera dans le temple, et persévérera jusqu'à la consommation des temps. Et au milieu d'une semaine, il ne s'élèvera plus de parfums de l'autel des sacrifices, et la destruction étendra 82 ses ravages jusqu'à la consommation, et en quelque sorte, jusqu'à l'anéantissement de l'oblation. » Il est donc évident que le temple a été reconstruit dans les sept premières semaines ; car le fait se trouve dans Esdras. Ainsi, le Christ est devenu roi des Juifs, après l'accomplissement des sept semaines ; et durant les soixante-deux semaines la Judée entière s'est reposée dans une paix profonde qu'aucune guerre n'a troublée; et notre Seigneur Jésus-Christ, le Saint des Saints, étant alors venu et ayant accompli la vision et la prophétie, a été oint par l'esprit du Père dans la chair qu'il avait revêtue. La royauté du Christ appartient donc à ces soixante-deux semaines et à la semaine unique, comme a dit le prophète. La moitié de la semaine suivante occupe la fin du règne de Néron, et part de l'époque où cet empereur mit l'abomination dans la ville sainte de Jérusalem ; et la seconde moitié de cette semaine le vit périr lui-même, ainsi que Galba, Othon et Vitellius; elle vit également l'élection de Vespasien à l'empire, la destruction de Jérusalem et la désolation du temple. Pour celui qui peut comprendre, il est évident que les choses se sont réalisées comme le prophète les avait annoncées.

He left behind him five or six very curious manuscripts; among others, a dissertation on this verse in Genesis, In the beginning, the spirit of God floated upon the waters. With this verse he compares three texts: the Arabic verse which says, The winds of God 36 Les Miserables blew; Flavius Josephus who says, A wind from above was precipitated upon the earth; and finally, the Chaldaic paraphrase of Onkelos, which renders it, A wind coming from God blew upon the face of the waters. In another dissertation, he examines the theological works of Hugo, Bishop of Ptolemais, great-grand-uncle to the writer of this book, and establishes the fact, that to this bishop must be attributed the divers little works published during the last century, under the pseudonym of Barleycourt. .........................Here is the note:— ‘Oh, you who are! ‘Ecclesiastes calls you the All-powerful; the Maccabees call you the Creator; the Epistle to the Ephesians calls you liberty; Baruch calls you Immensity; the Psalms call you Wisdom and Truth; John calls you Light; the Books of Kings call you Lord; Exodus calls you Providence; Leviticus, Sanctity; Esdras, Justice; the creation calls you God; man calls you Father; but Solomon calls you Compassion, Free eBooks at Planet eBook.com 37 and that is the most beautiful of all your names.

No le pido a nadie que me comprenda, pero no le permito a nadie que me irrespete