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The Testament of the Twelve Patriarchs Old Testament Apocrypha. The will of the twelve patriarchs, the sons of jacob read the apocrypha, the will of the twelve patriarchs, the sons of jacob read the apocrypha free, the will of the twelve patriarchs, the sons of jacob read the apocrypha

THE TESTAMENTS OF THE TWELVE PATRIARCHS, THE SONS OF JACOB

"Testaments (Testaments) of the Twelve Patriarchs" is one of the most significant works of all pseudo-epigraphic literature. Its dating is extremely complicated by the fact that the text contains many insertions, some of which could have been made by a Jew, and some - undoubtedly, only by a Christian. According to most scholars, the main text of the "Testaments" can be attributed to the first half of the 1st century. BC - from the time of the reign of Tsar Alexander Yannai in Judea to the capture of Jerusalem by the Roman commander Gnaeus Pompey in 63 BC. Thus, the Apocrypha is a work of Jewish literature and was created, most likely, in Palestine.

"Wills" are twelve specific texts, united by a common authorship, design and plan. The content of the Apocrypha is not purely apocalyptic, each part is devoted mainly to the glorification of some virtue or the condemnation of some vice. However, typical apocalyptic visions in the "Testaments" of Levi, Naphtali and Joseph, as well as the general prophetic (messianic) orientation of almost all parts of the apocrypha make it possible to consider the "Testament of the Twelve Patriarchs" the most ancient monument of Jewish apocalyptic literature that has come down to us in Greek.

The popularity of the Apocrypha in the Middle Ages is evidenced by the fact that it was preserved not only in Greek (and in many manuscripts), but also in Slavic and Armenian. Fragments of the Syriac and Ethiopian translations have also arrived.

First edition of the Greek text:

J. E. Grabius. Spicilegium sanctorum patrum, ut et haereticorum, seculi post Christum natum I, II et III. Oxoniae (Oxford), 1698.

In Russian, "Wills" were published twice:

A fragment of Jewish antiquities. M., 1816 (translated from the Latin arrangement).

Prot. A. Smirnov. Covenants of the 12 Patriarchs, the sons of Jacob. Kazan, 1911.

This translation is based on the publication:

R. H. Charles. The Greek Versions of the Testaments of the 12 Patriarchs. Oxford, 1908.

It should be noted that not only Greek, but also Armenian and Slavic manuscripts are used in scientific editions of the text of "Testaments" (including in the named edition of Charles). Significant differences between different manuscripts are outlined in the margin, and often all available versions of the same text fragment are printed (sometimes up to four versions). In the translation published in this edition, in each case, only one option is chosen - the most detailed, or the most understandable.

N. S. Tikhonravov. Monuments of renounced Russian literature. SPb, 1863.

TESTAMENT OF RUVIM, THE FIRST SON OF JACOB AND LIAH

I... List of the will of Reuben, which he gave to his sons before he died, in the one hundred and twenty-fifth year of his life.

2. Two years after the death of his brother Joseph, Reuben fell ill, and his children and the children of his children gathered to visit.

3. And he said to them: My little children, behold I am dying, and I am going on the way of my fathers.

4. And when he saw near Judas, Gad and Asher, his brothers, he said to them: Lift me up, so that you may speak to me to my brothers and my children about what is hidden in my heart. For behold, I am going away now.

5. And getting up, he kissed them and said to them: Hear, my brothers and my children, listen to Reuben your father, what I will bequeath to you.

6. Behold, I conjure you by the God of heaven, that you do not commit an offense through ignorance of youth, as I indulged in vice and defiled the bed of my father Jacob.

7. I tell you that God struck me with a great blow into my belly for seven months, and if my father Jacob had not asked the Lord for me, the Lord would have taken me.

8. I was thirty years old when I did evil in the presence of the Lord, and mortal weakness seized me for seven months.

9. After this, I repented in the presence of the Lord for seven years, for my soul desired it.

10. And I did not drink wine or strong liquor, and flesh did not enter my mouth, and I did not eat any food that I longed for, but I was in sorrow over my sin, for it was great, and there was nothing like it in Israel.

II... Now listen to me, my children, that I saw in my repentance about the seven spirits of temptation.

2. For the seven spirits were given to man, and they are the sources of the works of youth.

3. And other seven spirits were given to him at his creation, that in them all human work might be.

Chapters: 8-16

Chapters: 17-35

Chapters: 86-94

Chapters: 95-102

Chapters: 103-110

Foreword

First edition of the Greek text: J. E. Grabius. Spicilegium sanctorum patrum, ut et haereticorum, seculi post Christum natum I, II et III. Oxoniae (Oxford), 1698. In Russian, "Testaments" were published twice: A fragment of Jewish antiquities. M., 1816 (translated from the Latin arrangement). Prot. A. Smirnov. Covenants of the 12 Patriarchs, the sons of Jacob. Kazan, 1911. This translation is made according to the edition: R. H. Charles. The Greek Versions of the Testaments of the 12 Patriarchs. Oxford, 1908.

Foreword 2

TWELVE PATRIARCH TESTAMENTS ("covenants") [Gr. Ϫιαθῆκαι τῶν ιβ´ πατριαρχῶν; lat. Testamenta XII Patriarcharum], early Christ. an apocryphal, compiled on the basis of biblical and post-biblical Jewish legends about the Old Testament patriarchs, genre related to the apocalyptic literature of wills (testaments) (see Art. Apocalyptic, Apocryphal Testaments). It is a collection of farewell instructions and prophecies of each of the 12 sons of the forefather Jacob, addressed to brothers, sons-heirs and their descendants.

Sources D. p. Z. and features of the genre At the heart of this and other works in the genre of will lies the biblical tradition of dying blessings and farewell conversations of forefathers, prophets and righteous men, represented primarily by such texts as Genesis 49 (blessings of Jacob) and Deut 31-34 (farewell conversation, prophecies and the story of the burial of Moses). Similar stories are found in Genesis 27.27-29, 38-40 (the blessings of Isaac), Joshua 23-24 (the last words of Joshua), 1 Samuel 12 (Samuel's farewell conversation), as well as in the inter-Testament works as included in the OT canon - Tov 14. 1-11 (testament of Tobit to his son) and 1 Makk 2. 49-70 (dying instructions of Mattathia to his sons), and those considered apocryphal - Jub 20-22 (testament of Abraham), Testaments of 3 patriarchs (Abraham, Isaac and Jacob) , Job, Kohath (4Q452), Moses, separate parts of the 1st book. Enoch and others. The main criterion for distinguishing the genre of the will is the storyline. At the same time, most of these works are characterized by the presence of predictions about the future (in the traditions of the prophetic literature) and ethical instructions (in the traditions of the literature of wisdom). Less common are narratives close to the apocalyptic literature of the ascensions. Despite the abundance of references to the writings of Enoch (II 5.4; III 10. 5; 14. 1; IV 28.1; VII 5. 6; VIII 4.1; XII 9. 1), direct quotes from those known in the present. the time of the books of Enoch in D. p. z. not found. But in the biographical sections there are numerous coincidences with the narration of the book. Jubilees (eg, legends about Judas, his wife, children and Tamar in Test. XII Patr. IV 8. 10-12). In the inter-Testament literature, 12 patriarchs usually appear separately (with the exception of retellings and reminiscences from the book of Genesis in the general context of the history of the chosen people). The main attention is paid to Joseph ("Joseph and Asenef", the prayer of Joseph, Qumran. Apocryphal of Joseph (2Q22; 4Q371-373), various versions of the "History of Joseph") and Levi (Aram. Prince Levi, Prince of Jubilees). Certain tribes (especially Danovo) are assessed negatively. Therefore, the unification of all 12 tribes in one work is rather unusual and may indicate the non-Judaic origin of the monument. From the beginning. XX century fragments of aram became known. the text of the book. Levi from the Cairo geniza (Camb. Genizah fr. Taylor-Schechter 16.94; Bodl. Genizah fr. Hebr. C 27. Fol. 56, XI century), the content of which echoed the Testament of Levi as part of the D. p. h. In the 2nd floor. XX century several were found in Qumran. aram. fragments of the same work (1Q21; 4Q213, 213a, 213b, 214, etc. ). Qumran row. fragments (Aram. and Heb.) echoes the Testaments of Judah, Joseph and Naphtali (3Q7; 4Q484; 4Q215, etc.). There are some parallels with the Testament of Kohath (4Q542) and the Visions of Amram (4Q543-548), which could form a unity with the Testament of Levi.

Text In the present. At the time, 14 manuscripts are known for D. p. z. The oldest surviving manuscript - from the library of Cambridge University (Camb. Ff. 1. 24. Fol. 203-261v) is dated no earlier than late. X century. The full version is also presented in Vat. gr. 731 (XIII century). A different version of the text with significant additions to the Testaments of Levi (after Test. XII Patr. III 2. 3; 18. 2) and Asher (after X 7. 2), coinciding with the text of the aram. book Levi, found in Ath. Cutl. 39 (X century). The Bodl. Baroc. 133 (XIV century), on the contrary, there are numerous omissions. The Sinait manuscript is important for the reconstruction of the original text. gr. 547 (XVII century), which ends at Test. XII Patr. XI 15. 7. According to sovr. researchers closest to the archetype of the Cambridge manuscript and fragments in Marc. gr. 494 (Hollander. 1985). Greek text D. p. Z. was first published by IE Grabius in 1698. In the 1st half. XX century R. Charles's edition (based on 7 manuscripts) was considered the main one. Modern scientific-critical the edition was made by M. de Jonge (1st edition - in 1964; the last version, with the participation of H. Hollander and T. Korteweg, - in 1978). For the reconstruction of the original text, arm is important. translation made from Greek. language no later than X century. (Stone. 1969, 1975). It is known approx. 58 manuscripts (the oldest - XIII century; mostly kept in libraries of Mkhitarists in Venice and the Armenian Patriarchate in Jerusalem). Lat. translation made in 1242 from the Cambridge manuscript by Robert Grossetest, bishop. Lincoln, served as the basis for various translations into Europe. languages. A small fragment of D. of the item is known. translated into sire. language (Lond. Brit. Lib. Add. 17193. Fol. 71a, 874). Apparently, in the end. IX - early. X century. glory appeared. translation (see below).

Original language Although none of the surviving manuscripts is Greek. the text does not contain signs of translation from the Semitic. languages, detection of aram. fragments close to the content of D. p. z. forced some researchers to raise the question of the Semitic. the original of the entire monument or its individual parts (Charles. 1908). However, the alleged presence of the Semites. the idioms in the text are explained by the dependence of D. p. z. from the LXX translation. In favor of the Greek. the original says the use of paronomasia in the text (ἀθετοῦντα / νουθετῶν (Test. XII Patr. XII 4.5), ἀναίρεσιν / ἀφαίρεσιν and λιμὸν / λοιμιν (IV 23. 3), ἐν τἄναξει / 9 ἀταξίᾳ (Test. XII Patr. VIII 3.2); constructions of Genetivus absolutus and the verb μέλλω with an infinitive (III 1.2; 2. 10; 9. 9; IV 26.3; VI 4. 10; XI 1.1) ; Greek philosophy terms (διάθεσις (XII 6.5), αἴσθησις (I 3.3; 6.1; VIII 2.8), φύσις (I 3.1; 3.3; VII 3.5; VIII 3. 4-5), τέλος (X 1.3, 9; 2.1; XII 4.1, etc.).

Origin and dating of D. p. Z. were already known by the beginning. III century. according to R. Kh., since they are referred to by Origen (Orig. In Jesu Nav. 15.6). Forefathers Joseph, Asher, Issachar, Zebulun, Levi, Reuben. Fragment of painting of the fence of the salt c. Savior on the Seny in Rostov. 1675 Abundance in the text of Christ. theological ideas and allusions to the gospel story (salvation through Christ (Test. XII Patr. II 7.2; III 2. 11; 10. 2; 14. 2; 17.2; 18. 9; IV 24.6; VII 5 . 10; 6. 9; VIII 8.2; XI 19.11; XII 3. 8; 10. 7); the doctrine of the Incarnation and the Sacrifice of the Cross (II 6.5, 7; VII 5.13; VIII 8.3 ; X 7. 3; XII 10. 8); the inclusion of pagan peoples among the saved (II 7. 2; III 2. 11; XI 19. 11, etc.); images of the new Jerusalem (VII 5. 12), etc. ) allows us to say that D. p. z. in their present form are Christ. product. Forefathers Simeon, Judas, Naphtali, Dan, Gad, Benjamin. Fragment of painting of the fence of the salt c. Savior on the Seny in Rostov. 1675 At the same time, the presence of signs characteristic of the Hebrews. of the inter-testament literature, indicates that the origin of individual parts of D. p. z. can be searched in the Hellenistic era. These signs include, first of all, the exaltation of the tribes of Levi and Judah (in addition to the Testament of Levi Test. XII Patr. I 6. 10-11; II 5. 5; 7. 1-3; IV 25.1; VIII 5.4; IX 8 . 1), typical, for example, for the book. Jubileev (30-32) and aram. book Levi and important for religions. and the political life of the Hasmonean era; frequent references to the book. Enoch the Righteous (II 5.4; III 10. 5; 14. 1; IV 28.1; VII 5. 6; VIII 4.1; XII 9. 1); the use of images of the Jewish apocalyptic (ascension to the Throne of God, angelology and demonology) (III 2-5; I 2-3; 5. 6-7; IV 16. 1, etc.); anti-Samaritan tendencies (III 7. 2); the opposition of Shem and Ham, whose descendants are doomed to destruction (II 6. 3-5); the theme of scattering and captivity (III 10.4; 15.1; 17.9; IV 21.6; 23.5; VI 9.6; VII 5.8.13; VIII 4.2), etc. ., the most probable time of D.'s appearance. should be considered the II century. according to R. Kh. (if it is a Christ. work) or II century. BC (if the materials collected in it, not related to Christianity, once constituted a unity, and then underwent Christ. processing). Important for solving the issue of dating is the assessment of the prophecies about the destruction of Jerusalem and the temple (Test. XII Patr. III 15. 1; VII 5. 13). To the theory of christ. E. Schürer, A. Dupont-Sommer, M. Filonenko, J. Charlesworth, H. Key and others. M. de Jonge, J. Vanderkam, J. Nickelberg advocate Christ. the origin of the monument.

Structure and content of D. p. Z. is a collection of 12 self-contained works written on behalf of one of the 12 sons of Jacob and arranged in the order of their seniority - from Reuben to Benjamin. Each section is structured according to a general scheme: an introduction, a story about the life of the patriarch (absent only in the Testament of Asher), ethical instructions (minimal in the Testament of Levi), prediction of the future, 2nd (short) instruction, a story about the death and burial of the patriarch (all are buried in Hebron). Sections are preceded by titles, in which their main theme is indicated (for example, Simeon's testament - about envy). Each of the patriarchs, recalling episodes of his life, tells about his sins and virtues. Based on the above, a warning is given against the repetition of sins and an instruction to imitate virtues. Predictions of the future are made in the form of stereotyped revelations (usually following the scheme: sin - punishment - repentance - salvation). Reuben's will is based on 3 biblical stories: about Reuben's unlawful intercourse with Valla, his father's concubine (Gen. 35.22); about Joseph's refusal to cohabit with the Egyptian, the wife of his master (Gen. 39. 1-18); about the giants, begotten by the Guardians and the "daughters of men" (Genesis 6. 1-4; cf .: 1 Enoch 6-11). For his sin, Reuben was punished with an ulcer "in his entrails" for 7 months, but was forgiven after 7 years of repentance, accompanied by fasting (Test. XII Patr. I 1. 5-10). During his repentance, Reuben received a revelation about 7 spirits of delusion (more precisely, about 2 groups of 8 and 7 spirits, respectively, which may be the result of interpolation). Warnings about the danger of fornication are accompanied by a negative assessment of women (5. 1-5). In the final part, a prediction is given about the rivalry of the descendants of Reuben with the descendants of Levi and Judah. In general, the section provides an interpretation of the ambiguity or ambiguity of the biblical account of Reuben's sin (all guilt for this sin is removed from Valla, despite the vicious nature of women, Reuben is severely punished, Jacob after that no longer touches Valla; a similar concept is presented in Yub 33. 2-8). Although, along with fornication, only the sin of drunkenness is condemned in the Testament of Reuben, the title "On Thoughts" probably implies that the entire section should be viewed as a general anthropological introduction to D. p. Z. The testament of Simeon (on envy) discusses the attack of Simeon and Levi on Shechem (Gen. 34) and Simeon's "annoyance" on Joseph (cf. Gen. 37.11). The perpetrators of these transgressions are called the prince of delusion and the spirit of jealousy or envy (Test. XII Patr. II 2. 7; 3.1). For his sins, Simeon is punished with dry hands. He is forgiven after 2 years of repentance and fasting. Joseph is cited as a positive example, as in the Testament of Reuben. The concluding part of this section again speaks of the sin of fornication and the battle between the descendants of Simeon and the descendants of Levi. Prediction about the future is made with reference to the writings of Enoch (II 5.4). In 6.1-7 prophecies are presented in poetic form (cf .: Sir 24.13-17; 50). In the finale, the victory of people over the evil spirits is predicted, the resurrection of Simeon and the Incarnation (6. 5-7). From the tribes of Levi and Judah will come the High Priest and King, who will be God and man and will save all nations and Israel (7. 1-2). The Testament of Levi deals with the divine origin and ministry of the priesthood. The pride in the title is not mentioned in the text of the testament, but is understood as the main sin of the Old Testament priesthood. Levi appears as the main mediator in the salvation of Israel and all nations, standing above Judah. Some of the text is based on aram. book Levia. After a short introduction, 2 visions of Levi are narrated (1, close to 1 Enoch 14-16, about a journey with an angel through the 7 heavens to the Throne of God, as a result of which Levi is appointed a priest and receives the order to destroy Shechem; 2, based on Jub 32.1 and Aram. Book of Levi 4-5, about the vesting of Levi 7 by angels in high priestly robes), followed by the vision of Jacob and the instruction of Isaac (based on the Aram. Book of Levi 5-10), a number of exhortations and predictions , a story about the life of Levi (close to the Aram. Book of Levi 11-12), another admonition (about the fear of God in the style of wisdom literature), an apocalyptic vision (there is no analogue in the Aram. Book of Levi; the story includes the history of the priesthood and its sins , the story of the destruction of the temple and the captivity, the interpretation of the 70 weeks, allusions to Baptism and the temptation of the Savior, the prediction of the salvation of Adam and the defeat of Belial) and the conclusion. In the Testament of Levi, in addition to many others. allusions to the texts of NT and predictions about the coming of the Son of God and His Passion (Test. XII Patr. III 4.4 and others) are of interest to the story of the angelic ministry (3. 5-6), frequent references to the book. Enoch the Righteous (10. 4; 14. 1; 16. 1), the absence of mentions of Aaron in genealogical lists, the call for an incessant reading of Scripture (13. 2), etc. The testament of Judas (about courage, love of money and fornication) exceeds the rest in volume sections D. p. z. Judas appears as a hunter, warrior and progenitor of the royal family and the King-Messiah (IV 24). Ch. 9 (about Esau), close in content to Yub 37-38, is possibly an interpolation. The story in chapters 8, 10-12 is based on Genesis 38. As in the Testament of Reuben, the topic of drunkenness and wives is raised. insidiousness. In the 20th chapter. we are talking about 2 spirits (truth and error), and in the 21st ch. it is commanded to love Levi, who is placed above Judas. In the finale there is a prophecy of an eschatological nature, which ends with the prediction of the resurrection of the dead. Issachar's testament (about simplicity, in the sense of a simple peasant way of life) has many similarities with the popular concepts of the Cynics and Stoics. First, the story of Genesis 30. 14-18 is reproduced about Rachel, Leah and the mandrakes. The chaste Issachar and Joseph are opposed to Reuben and Judah. Issachar goes on to speak of a number of virtues. In the 6th chapter. the prophecy about the end times is given, when his descendants will leave "simplicity". Finally, the virtues of Issachar are re-enumerated. In the Testament of Zebulun (about compassion and mercy), it is stated that he committed sins only in his thoughts and dissuaded the brothers from killing Joseph (cf. Gen. 37). For mercy, God gave Zebulun health (VI 5.2). In the 6th chapter. it is reported that Zebulun was the first to build a boat and was engaged in fishing. At 9.8 the Lord's appearance and the trampling of Belial is foretold. In conclusion, Zebulun speaks of his resurrection and that he will be the leader of those who remain faithful to the law (10.2). Dan's will contains speculations about anger and lies. In the 5th chapter. the departure of Dan's descendants from Levi and Judah is predicted and their mixing with the pagans, which will lead to captivity. Turning to the Lord, they will be forgiven. From the tribe of Levi and Judah will come a Savior who will defeat Belial. In 5. 12 mentions the joy of the saints in Eden and New Jerusalem. In the Testament of Naphtali (on natural goodness), after the biographical and genealogical sections, it speaks of the natural order and differences in creation (by gender, feelings, body parts). With reference to the Scriptures of Enoch (VIII 4.1), it is said about punishments for those who violate the natural order. In the 5th chapter. the conversion of the Gentiles to God is predicted. In the finale, Naphtali calls on the brothers to unite with Levi and Judah, from whom the salvation of Israel will occur (VIII 8. 2-3). The time of abstinence from communication with the wife for prayer is also mentioned (8. 8). The Testament of Gad (about hatred) speaks of the sin of this patriarch (the desire to kill Joseph because of hatred towards him), the consequence of which is illness (IX 5. 9-11). Gad warns his sons against the “spirit of hatred”, which “cooperates” with Satan (IX 4. 7). In 8.1, the theme of the veneration of Judas and Levi is touched upon. The testament of Asher (on the two paths of vice and virtue) adjoins the vast literature of two paths. In the first hour, duplicity and deceit are condemned. Two types of people are described: those who sin, but then repent and overcome evil, and those who, even doing good, are under the influence of Belial. It is necessary to strive for integrity. The second deals with the eschatological consequences of the 2 paths. The scattering of the descendants of Gad and Dan is predicted (X 7. 6). In the 7th chapter. the coming of the Savior is mentioned, who will eat and drink with people and "crush the dragon's head in water" (7. 3). Joseph's testament (on chastity) begins with a large poetic text (XI 1. 2-2. 7), in which his life is described and longsuffering is glorified. What follows is a story about his relationship with Potiphar's wife in the form of a retelling of individual episodes. B 10.5-16. 6 talks about Joseph's relationship with his brothers. Ch. 19. 1-11 survived only in Arm. translation. Here the birth of a Lamb from a Virgin from the tribe of Judah is predicted (19. 8) and contains a retelling of Gen. 50. 24-26. In Benjamin's Testament of pure thought, the patriarch calls on children to imitate Joseph in love for God and in fulfilling His commandments, predicts that their evil deeds will cause the removal of the kingdom of God, followed by the restoration of the temple, the return of the 12 tribes, a general resurrection (not only for triumph, but also for shame) and the coming of the Heavenly King (XII 9; 10.6-8). In 3. 8 the blood of the covenant is mentioned, in 9. 1 a reference to the words of Enoch the Righteous is given. The pursuit of purity of thoughts is named as one of the main virtues (chapters 5 and 6).

Additions to the Old Testament narratives of D. p. Z. contain legends that clarify or complement the information of the Bible: an angel of God informs Jacob about the sin of Reuben with Valla (Test. XII Patr. I 3. 15); Jacob kills Esau (IV 9. 3); Rachel takes the mandrakes received from Leah to the priest in the “house of the Lord” (V 2. 5); the Egyptian woman resorts to witchcraft and drugs to seduce Joseph (I 4. 9; XI 2-9); the Egyptians do not give the bones of Joseph to the Jews, believing that this will cause disaster in the land of Egypt (II 8. 3-4); Tamar is called the daughter of Aram (IV 10. 1), and Valla and Zilpah are called sisters (VIII 1. 9-12; cf .: Yub 28). The reasons for some unpleasant incidents are explained: Reuben sinned with Valla because she was drunk and naked (I 3. 13); the angel of God commanded to take revenge on the inhabitants of Shechem for Dinah Levi (III 5. 3); the inhabitants of Shechem wanted to do the same with Sarah and Rebekah as with Dinah (III 6. 8); Judah sinned with Tamar because of the excessive consumption of wine (IV 11. 2; 12. 3; 13. 5-7); Ir and Onan did not want to marry Tamar, since she was not a Canaanite (IV 10. 2-5); sitting Tamar at the gate as a harlot was the fulfillment of the Amorite law for widows (IV 12.2); Gad hated Joseph because he told his father about him (IX 1. 6-9). Punishments for the sins of the patriarchs and the ways to forgive them, their mental and physical qualities, and so on are described in detail.

Teaching about Christ the Lord Jesus in D. p. Z. called Christ (III 10. 2), the Savior of the world - the Gentiles and the people of Israel (II 7.2; III 2. 11; 10. 2; 14. 2; 17.2; VII 5. 10; 6. 9; VIII 8 . 2; XI 19.11; XII 3. 8), God and man (II 7.2; VIII 8.3; X 7.3; XII 10. 7), God manifested in the flesh (XII 10. 8) , The Most High (III 4.1; X 7.3), the High Priest and King (II 7.2; III 8.14; 17.2; 18.2; XII 10. 7), the Prophet of the Most High (III 8.15) , The Only Begotten Prophet (XII 9. 2), the Star from Jacob and the Sun of Truth (IV 24.1; VI 9. 8; compare: III 18. 3), the Branch of the Most High God and the Source of life (IV 24.4), the Lamb Of God (XI 19.8; XII 3.8). He will be born of a Virgin, clothed in fine linen garments (XI 19. 8), will appear in Jerusalem (VI 9. 8), will eat and drink with people (X 7. 3), will be sinless, meek, humble and just (IV 24.1; VII 6. 9), will speak with God as with the Father (III 17.2). All the words of the Lord will be revealed to Him (III 18.2), the glory of God and the Holy Spirit with the voice of the Father will descend on Him from heaven (III 18.6-7; IV 24.2), the Spirit of holiness will rest on Him in the water (III 18 . 7). He will crush the dragon's head in water (X 7.3), renew the law by the power of the Most High, teaching everyone by His deeds (III 16. 3; VII 6. 9), pour out the Spirit of grace on people (IV 24.2), turn rebellious hearts to To the Lord (VII 5. 11), will take upon Himself the sin of the world (XI 19. 11), dying for sinners (XII 3. 8). He will be accused of lying (III 16.3), He will suffer, be reviled and crucified on a tree by his fellow tribesmen at the initiative of the high priests and will die (III 4.1; 4.4; 14. 1-2; 16.3; XII 9. 3), then “the stones will disintegrate, the sun will go out, the waters will run out and all creation will be in turmoil” (III 4.1), the curtain in the temple will be torn (III 10. 3; XII 9. 4), but He will rise from hell (III 17.2; XII 9.5). As a result, hell will lose its power (III 4.1), He will bind Belial, take his captives from him and throw him into the fire forever (III 18.12; IV 25.3; VII 5. 10; XII 3. 8), ascend to heaven (XII 9. 5), sanctify the nations by the grace of the Lord and open the gates of paradise (III 18. 9-10), give His children greatness, knowledge and power over unclean spirits and make them one people (III 18. 9, 12; IV 25.3). The saints will eat in Eden from the Tree of Life, receive the Holy Spirit, poured out like fire, and the favor of the Lord, and will rejoice in the New Jerusalem (Test. XII P. III 18. 11; VII 5. 12; XII 9. 4). He will abolish sin (III 18.9), but the people of Israel will persist in their unbelief in Him (III 4.1), for this they will suffer captivity, scattering among the nations, damnation, shame and calamity (III 10. 4; 14. 1; 15. 2-3; 16. 5; 18.9; IV 23.3), they will take innocent blood on their heads (III 16. 3), the temple will desolate and will be burned (III 15. 1; 16. 4; IV 23.3). He will appear again and will judge the people of Israel and all nations (XII 10. 8-9), those who believe in Him will rejoice (XII 10. 7), the people of Israel will be pardoned and accepted by Him (III 16. 5; XII 10. 11), His kingdom will be eternal (III 18.8; XI 19.12).

Ethics Moral teaching in D. p. Z. priority is given. Such vices as ignorance inherent in young people (ἄϒνοια νεότητος) (I 1. 6), fornication (πορνεία) (I 1. 6; 3.3; 4. 6-8, 11; 5. 3, 5; 6. 1, 4; II 5. 3-4; IV 13.3; 14. 2-3; 15.1; 18.2), envy (ζῆλος, φθόνος) (II 2.7; 4.5; 6.2 ), arrogance (ὑπερηφάνεια) (III 17.11), love of money (φιλαρϒυρία) (IV 18.2; 19.1), drunkenness (μέθη) (IV 11.2; 12.6; 14.3), anger (θυμός ) (VII 1.3, 8; 2. 1-2), lies (ψεῦδος) (VII 1.3; 2.1, 4) and hatred (μῖσος) (IX 1. 9). Such virtues are praised as simplicity (ἁπλότης) (V 3.2, 4), compassion (εὐσπλαϒχνία) (VI 5.1; 8.1), mercy (ἔλεος) (VI 5.1, 3), chastity (σωφροσύνη) (XI 4.1), patience (μακροθυμία, ὑπομονή), prayer with fasting (προσευχὴ μετὰ νηστείας), purity of thoughts (καθαρὰ διάνοια), etc. Great importance is attached to brotherly love II 4. 7; V 5. ; VI 9.1-4; VII 5.4). The Testament of Asher contains the doctrine of two ways - vice and virtue (ὁδο δύο, καλοῦ κα κακοῦ) (X 1.5). A person is called to be "one-faced" (μονοπρόσωπος), that is, an adherent of exclusively good, and not "two-faced" (διπρόσωπος), that is, partly good, and partly evil (X 4.1, 6.1). The list of vices and virtues generally corresponds to the Stoic morality that was widespread in the Mediterranean at the turn of the eras. Relationship of ethical views of D. p. Z. from Greek. philosophy, perhaps, is confirmed by the absence of direct references to Scripture and commandments. In pl. passages, the influence of Christ is noticeable. ethics (a call to pray for those who offend (XI 18.2; compare: Mt 5.44; Luke 6.28), the combination of the commandments of love for God and neighbor (V 7. 6; VII 5. 3; XII 3.1- 5; compare: Mk 12.30-31; Luke 10.27) The law of Moses is hardly discussed in D. p. Z. In Test. XII Patr. III 13. 1-9 it is identified with Wisdom. in accordance with the law of Moses, there are negative assessments or a direct prohibition of marriages with pagans (III 9.10; 14. 6; cf. VII 5.5; IV 8, 10-12), idolatry and sodomy are condemned as a violation of natural law (VIII 3. 3-4) Sabbath-keeping and circumcision are mentioned in connection with the story of the destruction of Shechem The reference to food prohibitions is found as a metaphor for moral purity (X 2. 9; 4. 5).

Angelology and demonology in D. p. Z. is maximally developed. The Testament of Levi describes in detail the 7 heavens and the ceaseless angelic ministry (III 3. 5-6). Angels instruct the righteous (I 5. 3; IV 15. 5; V 2. 1) and intercede for Israel (III 5. 6). The angel of peace is mentioned (VII 6. 5). God and His angels are opposed by Beliar (Satan, the devil) (cf .: 2 Cor. 6:15) and his evil spirits (II 5. 3; III 3.3; 5-7; 18.12; 19. 1; IV 25 . 3; V 6.1; VII 6. 1-2). In the Testament of Asher, the servants of Belial are called two-faced people (X 3.2). The angels of Belial participate in the afterlife retribution for sinners (X 6. 4-5). In general, there is a tendency characteristic of the inter-Testament literature to personify ethical concepts (for example: "the spirit of fornication" (πνεῦμα τῆς πορνείας), "the spirit of love" (πνεῦμα τῆς ἀϒάπης), the "spirit of sleep" (πνεῦμα τοῦ ὕπνου) and etc. (I 2-3; II 2.7; IV 14. 2; 20. 1-2; VII 1. 8; IX 1. 9, 4.7, etc.).

Eschatological doctrine of D. p. Z. close to the traditional for the book of Deuteronomy and other historical books the picture of history, including the idea of sins (first of all - deviation into paganism), for which the chosen people will be expelled or scattered, and about repentance, which will lead to its return (IV 23; VI 9.5-9; VIII 4; X 7; compare: Deut 30). "The end of times" (καιρὸς συντελείας) is associated with catastrophic events and the coming of the Messiah, who will enter into battle with Beliar and defeat him (VII 5. 10). In a number of places, a rebellion of the people against the tribes of Levi and Judah is predicted (I 6. 5-7; II 5. 4-6; VII 5.4; IX 8. 1-2). Although Levi, as a priest appointed by God Himself, appears as the main character of the end times, in a number of places it is said that the period of his priestly ministry was limited by the time before the coming of the Savior (cf. III 4.4; 5.2; 18). In the 7th (final) jubilee period, the priesthood will fall into sins and cease (III 17. 8-11). He will be replaced by a New Priest who will administer the judgment (III 18.2). The descendants of Levi will be at enmity with Him (Test. XII P. III 10. 2-3), as a result of which the temple will be destroyed. A new temple will be erected in Benjamin's inheritance, and all 12 tribes will gather in it (XII 9. 2). There will be a general resurrection from the dead (IV 25. 4) and the Judgment (XII 10. 8), on which the Lord will condemn those who “did not believe in God who appeared in the flesh” (XII 10. 8). Ultimately, God will dwell among Israel (III 5. 2; XII 10. 11) and all nations will turn to Him (VI 9. 8). Ed. and trans .: Kushelev-Bezborodko. Monuments. Issue 3. C. 33-38; Tikhonravov NS Monuments of the renounced Russian. lit-ry. SPb., 1863. T. 1.S. 96-145, 146-232; Porfiryev I. Ya. Apocryphal legends about Old Testament persons and events. Kaz., 1872. S. 256-284; Charles R. H., ed. The Greek Versions of the Testaments of the Twelve Patriarchs. Oxf. 1908; Smirnov A., prot. Covenants of the 12 Patriarchs, the sons of Jacob. Kaz., 1911; The Testaments of the Twelve Patriarchs: A Crit. Ed. of the Greek Text / Ed. M. de Jonge e. a. Leiden, 1978. Lit .: Grabius J. E. Spicilegium sanctorum patrum, ut et haereticorum, seculi post Christum natum I, II et III. Oxoniae (Oxf.), 1698. T. 1. P. 129-144, 335-374; Stone M. E. ed. The Testament of Levi: A First Study of the Armen. MS of the Testaments of the Twelve Patriarchs in the Convent of St. James, Jerusalem / Crit. transl. M. E. Stone. Jerusalem, 1969; idem. The Armen. Version of the Testament of Joseph. Missoula, 1975; Becker J. Untersuchungen zur Entstehungsgeschichte der Testamente der Zwölf Patriarchen. Leiden, 1970; idem. Die Testamente der zwölf Patriarchen. Götesloh 1974 S. 15-163; Slingerland H. D. The Testaments of the Twelve Patriarchs: A Crit. History of Research. Missoula, 1977; Hultgrd A. L "eschatologie des Testaments des Douze Patriarches. Uppsala; Stockholm, 1977. Vol. 1: Interpretation des textes; 1981. Vol. 2: Composition de l" ouvrage, textes et traductions; Hollander H. W. The Testaments of the Twelve Patriarchs: A Comment. Leiden, 1985. (SVTP; 8); Kugler R. A. The Testaments of the Twelve Patriarchs. Sheffield, 2001. A. A. Tkachenko, S. Yu. Zhukov

Slavic translations The monument was translated into glory. language, possibly in Bulgaria during the era of Tsar Simeon (893-927) and later became widespread in Orthodoxy. glory. (and especially Old Russian.) bookishness. In Russia, D. p. Z. gained fame, probably since the adoption of Christianity, researchers note the typological and substantive influence of the monument (especially the Testament of Judas) on the Teaching of Vladimir Monomakh, created ca. 1117 (Porfiriev. 1877, p. 16). D. p. Z. constantly (up to the "Cyril book". M., 1644) appear (under the name "The Twelve Yakovlich") in Old Russian. "Lists of true and false books", in the section of renounced books (Gritsevskaya I. M. Indices of true books. SPb., 2003. S. 38, 44, 163, 165-168, 170, 172, 174, 176-179, 181 , 187, 194, 198, 201, 224, 228, 233). In Russian. the handwritten tradition is represented by lists in the composition of Paley - Tolkova (senior list - RNL. Collection of SPbDA. A.1.119, 2nd half of the XIV century) and chronographic (senior list - State Historical Museum. Bars. No. 619 (see: Barsovskaya Paleya ), 10-ies of the XV century) - and from the XV century. independently, in various collections (for example, in the collection of the last quarter of the 15th century. Cyril-Belozersk book writer Euphrosynus as Testament of Zebulun - RNB. Kir.-Bel. No. 9/1086. L. 270v.- 272). The Explanatory Paley contains an abbreviated edition of the dialectic book, and the chronographic edition contains a lengthy one. The textual analysis of the independent (outside the Paley) lists of the site has not been studied enough, however, for most of them, one can assume a character secondary to the Paley. Since in Paley D. p. Z. placed after the story of the death of Joseph the Beautiful, their sequence is changed: the cycle begins with the Testament of Joseph. This structural feature is typical for the majority of Rus. lists of the monument. On the 3rd Thursday. XV century. D. p. Z. were included in the Archive List of the so-called. Chronograph of the Jews (RGADA. F. 181. No. 279), rewritten, in all likelihood, in Slutsk. It is less likely that this happened during the creation of the archetype of this chronographic set in the 13th century. (c. 1262) in Galicia-Volyn Rus, since in his other lists (Warsaw and Vilna) the text of the "testaments" is absent. In the end. XV - 1st third of the XVI century in the Western Russian metropolis, experiments were undertaken to transform the dialectic p. z. into spiritually edifying and even statutory reading. OK. the turn of the 15th and 16th centuries. they became part of the south-west. edition Izmaragd (senior list - Vilnius. BAN Lithuania. F. 19. No. 240. L. 586-612, early XVI century) as chapters 323-334, according to the location of the "covenants" coinciding with Palea, without a common heading ( cm. : Dobriansky FN Description of the manuscripts of the Vilna public library, Church Slavonic and Russian. Vilna, 1882.S. 341, 380-381). In the beginning. XVI century (no later than 1512) the monument was included (probably through the aforementioned Izmaragd variety) in the teaching part of Western Rus. edition of the Prologue (BAN Lithuania. F. 19.No. 95 (Vilna, 1512). September-February L. 358-359v., 368v.- 369v., 370v.- 372v., 373v. - 378, 380 rev. - 383 rev., 394 rev. - 395, 398 rev. - 399 rev., 403 rev. - 404 rev., 407-408, 409 rev. - 410 rev., 411 rev. - 413 ob.), compiled, possibly on the initiative of Met. Joseph (Soltan). The cycle is timed here for St. of the forefathers and placed (in the sequence of the Paleya readings) on December 11, 13-16, 18-24. Not later than 1530, this edition of the Prologue was fully merged with the Stish version (see: Turilov A.A. In this lengthy compilation edition (BAN Lithuania. F. 19. No. 96 (Slutsk, c. 1530). Dec.-Feb.). D. p. Z. according to the calendar time, volume and location of individual parts - "testaments" (L. 68-70, 84 ob. - 86, 89 ob.- 91, 95 ob.- 101, 105-109 ob., 133-134 ob., 141-142vol., 149-151, 156-157vol., 160vol. - 162vol., 164vol. - 167) coincide with the original version. The handwritten tradition of both of these editions of the Prolog remains essentially unexplored. With the development of the high iconostasis into the Great Russian. churches and the appearance in it of the patristic rank (16th century), texts dating back to the Old Testament saints appear on the scrolls of the Old Testament saints represented in it (Sergeev V.N. // TODRL. 1975.T. 29. S. 306-320). These inscriptions were also included in the lists of the explanatory icon-painting original. In addition to Church Slavonic, there is also the medieval. Czech the translation of the D. of the p. z., made from Latin in the XIII-XIV centuries. (see: M. N. Speransky "Testaments of the twelve patriarchs" in ancient Czech writing // Collection of articles dedicated to V. I. Lamansky. St. Petersburg, 1907. Part 1. P. 19-40).

Foreword 3

Annotation to the book "Testaments of the Twelve Patriarchs: Old Testament Apocrypha"
The book includes the most outstanding works of the Old Testament apocryphal literature. In the appendix, the reader will find lesser-known monuments - "The Odes of Solomon", "The Ascension of Isaiah", "The Prayer of Joseph", in which Gnostic motives are clearly traced.
Compiled by Pavel Bersnev

Foreword 4

The Greek text is, in all likelihood, a translation of an incomplete Hebrew or Aramaic. However, the "Testament of Naphtali" preserved in Hebrew has not so much in common with the corresponding Greek part of the "Testaments". The same can be said of the surviving Aramaic fragments of the Testament of Levi. The popularity of the Apocrypha in the Middle Ages is evidenced by the fact that it was preserved not only in Greek (and in many manuscripts), but also in Slavic and Armenian. Fragments of the Syriac and Ethiopian translations have also arrived. First edition of the Greek text: J. E. Grabius. Spicilegium sanctorum patrum, ut et haereticorum, seculi post Christum natum I, II et III. Oxoniae (Oxford), 1698. In Russian, "Testaments" were published twice: A fragment of Jewish antiquities. M., 1816 (translated from the Latin arrangement). Prot. A. Smirnov. Covenants of the 12 Patriarchs, the sons of Jacob. Kazan, 1911. This translation is made according to the edition: R. H. Charles. The Greek Versions of the Testaments of the 12 Patriarchs. Oxford, 1908. It should be noted that not only Greek, but also Armenian and Slavic manuscripts are used in scientific editions of the text of "Testaments" (including in the named edition of Charles). Significant differences between different manuscripts are outlined in the margin, and often all available versions of the same text fragment are printed (sometimes up to four versions). In the translation published in this edition, in each case, only one option is chosen - the most detailed, or the most understandable. The Slavic translation of the Apocrypha was published in the book: N. S. Tikhonravov. Monuments of renounced Russian literature. SPb, 1863.

Foreword 5

The Old Testament Apocrypha, included in this book, is a whole group of writings that acquaint us with the texts that open the Old Testament history from unexpected sides. Compiled in the last centuries before the Nativity of Christ and in the first centuries of our era, they demonstrate the forms in which the aspiration of Revelation was expressed in that era. The authors of the apocryphal narrate that, as it were, remained "outside the framework" of the biblical narrative. The Apocrypha tells about the mystical wanderings of the Old Testament characters (Enoch, Isaiah, others), about the secret wisdom that was given to them so that they could convey it to the elect. The nature of these works is such that they are in a state of a kind of literary overlap with the canonical texts of the Old Testament - and at the same time they constantly strive to go beyond the framework of the biblical text, to add something of their own to it. With a very different attitude to such a phenomenon as the apocrypha, without them the history of the Biblical canon would not be complete ...,

Testaments of the twelve patriarchs, sons of Jacob

"Testaments (Testaments) of the Twelve Patriarchs" is one of the most significant works of all pseudo-epigraphic literature. Its dating is extremely complicated by the fact that the text contains many insertions, some of which could have been made by a Jew, and some - undoubtedly, only by a Christian. According to most scholars, the main text of the Testaments can be attributed to the first half of the 1st century. BC - from the time of the reign of Tsar Alexander Yannai in Judea to the capture of Jerusalem by the Roman commander Gnaeus Pompey in 63 BC. Thus, the Apocrypha is a work of Jewish literature and was created, most likely, in Palestine.

"Wills" are twelve specific texts, united by common authorship, intent and plan. The content of the Apocrypha is not purely apocalyptic, each part is devoted mainly to the glorification of some virtue or the condemnation of some vice. However, typical apocalyptic visions in the Testaments of Levi, Naphtali and Joseph, as well as the general prophetic (messianic) orientation of almost all parts of the Apocrypha, allow us to consider the Testament of the Twelve Patriarchs the most ancient monument of Jewish apocalyptic literature that has come down to us in Greek.

First edition of the Greek text:

J. E. Grabius. Spicilegium sanctorum patrum, ut et haereticorum, seculi post Christum natum I, II et III. Oxoniae (Oxford), 1698.

In Russian, "Wills" were published twice:

A fragment of Jewish antiquities. M., 1816 (translated from the Latin arrangement).

Prot. A. Smirnov. Covenants of the 12 Patriarchs, the sons of Jacob. Kazan, 1911.

This translation is based on the publication:

R. H. Charles. The Greek Versions of the Testaments of the 12 Patriarchs. Oxford, 1908.

It should be noted that not only Greek, but also Armenian and Slavic manuscripts are used in scientific editions of the text of the "Testaments" (including in the named edition of Charles). Significant differences between different manuscripts are outlined in the margin, and often all available versions of the same text fragment are printed (sometimes up to four versions). In the translation published in this edition, in each case, only one option is chosen - the most detailed, or the most understandable.

A person who suddenly decides to read the Old Testament will be somewhat unexpected and may even be unpleasantly surprised by the large number of refrains. The same text is repeated two or three times without any purpose (sort of). This is usually attributed to the peculiarities of ancient poetry. But in fact, these constant refrains mean, among other things, to draw special attention of the reader to the repeated text. Moreover, it must be borne in mind that the ancient tradition of studying the text of the Holy Scripture is not reading It alone on the couch, but listening to it at a meeting or service (in fact, the text of the Holy Scripture itself corresponds in value at current prices to a fleet of cars, therefore it was not in homes ). Therefore, the repetition of the same text is a guarantee that the text will be remembered.

At one time, I noticed that in Sutta-Nipatta the same "verse" is repeated 9 times with small deviations. Then I assumed that this is the result of self-hypnosis (if we take into account the technique of its pronunciation and the triple row of rhymes - visual, sound, semantic). Now, I confess, I think that if this was the author's intention, it was secondary. This is most likely because the suttas have also been learned and passed on mostly aloud, and repeating the same text 9 times is a guarantee that it will be learned reliably and the thought will be cut out in the listener's mind.

However, there is a record of refrains in the book of Numbers. This is a description of the offering of the twelve patriarchs of the tribes of Israel (the descendants of the sons of Jacob). Accordingly, the same text is repeated 12 (TWELVE!) Times. Here the Lord clearly wants us to pay close attention to this text repeated 12 times. And what do we see?

On the first day Naasson, the son of the Aminadabs, of the tribe of Judah brought his offering;

his offering was: one silver dish, weighing one hundred and thirty shekels, one silver bowl of seventy shekels, according to the holy shekel, filled with flour of wheat mixed with oil, for a grain offering,

one golden censer of ten shekels, filled with incense,

one calf, one ram, one lamb one year old, for a burnt offering,

one goat for a sin offering,

and as a peace sacrifice, two oxen, five rams, five goats, five lambs one year old; this is the offering of Naasson, son of Aminadab.

(Numbers 7: 12-17)

My friends, this is a modern proskomedia in the Russian Orthodox Church.
Naasson brought a diskos, a chalice, a censer, one lamb prosphora with a four-part seal (one calf, one ram, one lamb, one goat) and divided into two halves (two oxen), for a total of five prosphora. As a matter of fact, the very word "proskomidia" (offering) is repeated 24 times in this chapter.

So, when the priest takes out a copy of a particle from the prosphora, which he then lowers into the Blood of Christ in chalice, he literally fulfills the decree of the Old Testament - he slaughters the calf or lamb, offers part of it as a burnt offering, and eats the rest himself or gives it to the one who brought it to be eaten. And bulls, lambs and goats are Old Testament prosphora.

Judas translated by the word confession, which distinguishes those who are saved by the confession of Christ, descended from Judas.

Twelve thousand are captured from the tribe of Reuben.

Reuben means the son of the vision; by this are signified those who, by the purity of the heart, have acquired the spiritual vision.

Twelve thousand are captured from the tribe of Gadov.

Gad - temptation. He marks those who have received glory for enduring temptations, like Job.

Twelve thousand are captured from the tribe of Asirov.

Asir - bliss. It points to those who received the Most Eminent Bliss for a worthy life, who were vouchsafed to become the right hand of Christ and who turned out to be sons of day and light.

From the tribe of Naphtali, twelve thousand are sealed.

Naphtali - prayer. It is indicated on those who cleave to God by unceasing prayer.

Twelve thousand are sealed from the tribe of Manasseh.

Manasseh - oblivion. It is pointed out to those who left for the sake of pleasing God all that is behind them, and the fatherly house.

Twelve thousand are captured from the tribe of Simeon.

Simeon - obedience. Indicates those who are justified for obeying the Divine commandments.

Twelve thousand are sealed from the tribe of Levi.

Levi - nice. Indicated on those accepted by Christ for a life worthy of a priest. Levi is eighth, for the true priesthood is revealed after the eighth day of the resurrection.

Twelve thousand are captured from the tribe of Issacharov.

Issachar - reward. Those who receive a reward from God for a virtuous life are indicated.

Twelve thousand are captured from the tribe of Zebulun.

Zebulun - dwelling of strength or fragrance. This denotes those who were strengthened through the indwelling of Christ into suffering and who, according to the apostle, became His fragrance (2 Cor. 2:15).

Of the tribe of Joseph, twelve thousand are sealed.

Joseph - application. It points to those who, according to the word of the Lord, along with the Kingdom of Heaven will receive, as it were, in addition everything necessary in earthly life.

Twelve thousand are sealed from the tribe of Benjamin.

Benjamin - the son of sickness or the son of the day, or the son of the day. It is pointed out to those who replenish the number of those who are being saved because of grief of the heart, or to those who have escaped Roman captivity who believed from the Jews, or, most likely, to the Jews who were saved through faith at the end of the world. As the apostle says: until even the fulfillment of tongues will enter, and thus all Israel will be saved (Rom. 11, 25-26). But one and the other interpretation can be accepted. The same number of those saved from each tribe, I think, indicates the fertility of the apostolic seed, because the number twelve, taken twelve times and multiplied by a thousand, gives this number of those saved, who were disciples of the seed that fell to the earth out of philanthropy and grew such a diverse fruit of the universal salvation. But let it be known that the tribe of Dan is not mentioned with the others because the Antichrist will arise from it. Instead of him, the tribe of Leviino is mentioned, since ancient times priestly, not included in the number of tribes. The meaning of the names makes it possible to apply some reasoning to each of them, which is done above. Joseph is mentioned instead of his son Ephraim. The given number is considered equal to the number of ancient Jewish generators and the twelve apostles appointed in their place, as it was said, by the princes of all the earth (Ps. 44, 17), through whom the Jews scattered throughout the earth will be saved.

Article Twentieth

Countless people of tongues wearing light garments

After this I looked, and, behold, a great multitude of people, whom no one could count, from all tribes and tribes and peoples and tongues stood before the throne and before the Lamb in white robes and with palm branches in their hands. And they cried out with a loud voice, saying: Salvation to our God who sits on the throne, and to the Lamb!

These are the ones that David says: I will read them, and they will multiply more than sand(Psalm 139, 18) who suffered martyrdom for Christ from every tribe and tribe and in the last times have courageously accept suffering. Some of them have already been whitened, others will whiten their garments with their blood shed for Christ, and now, having in their hands as a sign of victory the branches of useful, right and pure dates of the heart, they triumph, rejoicing around the throne of Divine rest, and, being grateful slaves, their victory over the demons is attributed to a single Giver.

And all the angels stood around the throne and the elders and the four animals, and fell on their faces before the throne, and worshiped God, saying: Amen; blessing and glory and wisdom and thanksgiving and honor and strength and strength to our God forever and ever Amen.

Here is one Church of people and angels! For then angels, who previously seemed terrible even to people of equal angels, as we know about Daniel, will co-operate with people. Because, according to some of the holy fathers, they are visible in their characteristic bodies, or, as others think, are not subject to threefold measurements in length, breadth and height, as is characteristic of bodies in general, and therefore they appear to us not in their nature, but taking image and appearance according to the will of God. Standing around cherubim and elders signifies the height of honor for those who are glorified under the number of the elders. And thanksgiving is lifted up to God for His Divine care for all creation for our sake with all existing powers.

And, beginning his speech, one of the elders asked me: these, clothed in white garments, who, and where did they come from? I told him: you know, sir.

The one who appears prompts the blessed one with his questions to investigate what he has seen, but he, prudently conscious of his ignorance, receives instruction from the one who appears.

And he said to me: These are the ones who came from the great tribulation; they washed their clothes and whitened their clothes in the blood of the Lamb. For this they are now before the throne of God and serve Him day and night in His temple, and He who sits on the throne will dwell in them.

Blessed are those who inherit eternal peace through temporary labors, who for suffering with Christ will reign with Him and serve Him. In words day and night the continuity of this ministry is indicated. There will be no night, but an eternal day, illuminated by the sun not sensible, but spiritual, the Sun of righteousness - Christ. But under the night one can understand hidden deep secrets; then by day one must understand the clear and comprehensible. Temple of God - every creature renewed by the spirit. But most of all, those who have kept the pledge of the Spirit intact and unquenched. God promised in them live and walk(2 Cor. 6.16).

They will no longer hunger or thirst.

And rightly so! They will have the bread of heaven and the water of life.

And the sun and no heat will scorch them.

They will not get sick and endure the calamities depicted under the guise of the sun and heat, for the time of suffering is over.

For the Lamb in the midst of the throne will feed them and lead them to living springs of waters; and God will wipe away every tear from their eyes.

The words I will save indicate that the flock of Christ will not then be afraid of the attacks of the wolves, cast into the inextinguishable fire, but will graze on the pure and vast sources of Divine understanding, as indicated by the word water, by which, in addition, one must understand the abundant outpouring of the Divine Spirit. For the Lord says about the believer that rivers flow from his womb, the waters are alive(John 7.38). Then the saints who are abundantly nourished by this water, upon the cessation of private knowledge, will acquire perfect knowledge and, freed from corruption and change, they will enjoy endless joy and joy.

Article twenty-one

The opening of the seventh seal, showing that angelic powers offer God, like incense, the prayers of the saints

And when He opened the seventh seal, there was silence in heaven, as if for half an hour. And I saw seven angels who stood before God, and seven trumpets were given to them.

Saint John often uses the number seven angels because it corresponds to this age, the Sabbath and the rest of the saints. Therefore, the resolution of this seventh seal indicates the transition from earthly life, which is helped by seven angels, striking people in need of discipline and guidance. Silence means decency, reverence and ignorance of the time of the second coming by the angels. Half an hour - a short time when, after the punishment and the end of the world, the Kingdom of Christ will come.

And another angel came and stood before the altar, holding a golden censer.

Although what the saints saw - the altar, censer and so on, is depicted here in material form and painted in different colors, but all this essence is invisible and spiritual. An angel, standing before the altar and holding a censer with a Lebanon, lifts to God, like incense, the prayers of the saints, in which they ask that for the disasters at the end of the world the torment of the wicked and the wicked in the age to come will be relieved and that the Lord will reward those who have labored with His coming. This is discussed further.

And a great deal of incense was given to him, so that with the prayers of all the saints he might place it on the golden altar that is before the throne.

Golden altar, on which all holy service power finds its affirmation and where the sacrifices of martyrs are offered, is Christ Himself, the type of whom served as the altar shown to Moses on the mountain with the tabernacle (Ex. 25: 9; Heb. 8.5). Incense, as said, means the prayers of the saints, fragrant before God. Before the thrones that is, before the highest heavenly powers, since in them the fiery love of Divine, pure and infinite wisdom and intelligence was poured out. This is indicated by the meaning of the names of the higher powers approaching God.

And the smoke of incense ascended with the prayers of the saints from the hand of an angel before God. And the angel took the censer and filled it with fire from the altar, and cast it to the ground.

AND out of the smoke - the prayers of the saints, offered up by the angel, were accepted and, filling the censer with the fire of punishment, turned them to the earth, as Ezekiel once saw, that one of the cherubim was conveyed to the angels sent to beat the wicked inhabitants of Jerusalem, taken from such a fire. The image of such an angel is every priest, as a mediator between people and God: from some he offers prayers, to others he bears mercy, and he turns those who sinned by discipline or severe punishments to the true path.

AND shout and thunder. All this points to the horrors that will be before death, just as on Mount Sinai they were symbols of the presence of God, frightening everyone, and leading the prudent to conversion. For this, the angels also serve, healing, as compassionate doctors - imitators of Christ, the sinful ailments of the sick, or, rather, relieving the lazy future punishment with cauterization and cuts in the form of disasters, if only they will endure them with gratitude. And we, sealed by the honest and precious name of Christ, who desire the glorification of the saints and pray for deliverance through real torment from future torments, may the Lord of Mankind not betray sinful death when he punishes (Psalm 117, 18), but may he weaken the evil days of eternal torment, when the abyss will cover the ruler of sin and his dark and hellish place of hell, so that we, placed with the saints in a dwelling of joy, may be eternally with Christ Himself, Savior and God, to whom all glory, honor and worship with the Father and the Holy Spirit, now and ever, and forever and ever. Amen.

SECTION VIII

Article twenty-two

About the seven angels and that when the first sounded from them, hail, fire and blood fell on the earth

The first angel sounded his trumpet, and there was hail and fire, mingled with blood, and fell to the ground; and a third part of the trees was burnt up, and all the green grass was burnt up.

According to some, it points to the hellish torments of sinners, often depicted under the image of sensual suffering. But we think that in the next century, not only a third of the entire multitude of people will suffer, but much more (for it is said: lead the wide way into the blight(Matt. 7:13), and here these words indicate the ulcers that will be at death. Hail means that these punishments will be sent from heaven according to righteous judgment. Fire with blood - the devastation of cities, always occurring at the hands of the belligerents, fires and civil strife, during which, apparently, at least a third of all creatures living on earth will be beaten: not only people die in wars, but also earthly works (trees and grass Ed.)! Our opinion about the above is confirmed by the blessed Joel, who says that before the coming of the great day of judgment, they will be sent to earth blood and fire and smoking smoke(Note 2, 30-31).

Article twenty-three

About the second angel and about the death of those living at sea

The second angel sounded his trumpet, and, as it were, a great mountain blazing with fire fell into the sea; and a third of the sea became blood. And a third of the animate creatures living in the sea died, and a third of the ships perished.

According to some, this testifies that the sea after the resurrection will burn with a cleansing fire with all who dwell in it. If the reference to the third part is also incongruous here, because, as mentioned, there will be more tormented than those saved, then this discrepancy can be eliminated by referring these words to real life, which is figuratively called the sea. In this case, the death of a third of all living will be confirmed, for according to the unsearchable judgments of God, some soon receive punishment, while others, through His longsuffering, are brought to repentance and conversion. Under mountain, I think you need to understand the devil, who, being inflamed with rage and dishwashed in Gehenna, will scatter over the sea and destroy a third of the islands, ships and their inhabitants, as he once did with Job, for by the judgment of God's justice he is an enemy ours and the avenger, since whoever obeys and obeys, he will work for him (2 Pet. 2.19). Finally, there is nothing strange and incongruous with reason in the event that mental death befalls those who at sea blaspheme the Holy Trinity with their deeds and words.

Article Twenty-Four

About the third angel and the bitterness of river waters

The third angel sounded his trumpet, and a large star fell from heaven, burning like a lamp, and fell on a third of the rivers and on the sources of waters. The name of this star is wormwood; and a third of the waters became wormwood, and many of the people died of the waters, because they became bitter.

The bitterness, denoted by wormwood, is said by some to signify the affliction that afflicts sinners tormented in hell; in its vastness, it is plausibly and correctly called waters. But we think that this also indicates the tribulation of the last days. The star either means that all this comes from heaven, or points to the devil, as the prophet Isaiah says about him: how is the day of the rising morning going down from heaven (Isa. 14,12). Since the devil, by feeding people through pleasure with bitter corruption, by the permission of God, also induces sorrow, although not at all, but by the patience of God for a third, so that disbelief in the afterlife will not lead those who are impatient to spiritual death. On those who remain alive, before death, everything bitter will come true, the apparent approach of which the Lord has revealed for our admonition. And if we do not want to be condemned by Him, then we must condemn ourselves, for, according to the words of the divine apostle, even if we reasoned about ourselves, we were not condemned by chance (1 Cor. 11:31). And, as condemned ones, we must be punished by the Lord and accept with gratitude the sorrows brought upon us, just as we see that sensible patients with patience endure moxibustion and operations, hoping for recovery. Therefore, we, being mentally healthy and not giving from our midst the food of Gehenna fiery, may not be condemned in peace, but reign forever with Christ, for Him all glory, honor and worship, greatness and splendor, with the Originless Father and the All-Holy Spirit befitting. now and ever, and forever and ever. Amen.

SECTION IV

Article Twenty-Five

About the fourth angel and the eclipse of the luminaries

The fourth angel sounded his trumpet, and the third part of the sun and the third part of the moon and the third part of the stars were struck, so that the third part of them was eclipsed, and the third part of the day was not bright, as were the nights.

We think that this is similar to what was said about the moon and the sun in Joel (2, 10) and what should be assumed by the Lord's definition of death. We repeat that the third part of the luminaries and stars indicates the third part of the length of the day and night. From here we see that the calamities that God will then bring will not be unremitting. For He, allowing to be darkened only for a third part of the time, for the rest, for the rest, for the most part, continues to mysteriously call for repentance. And is it possible to endure the full, undissolved cup of God's wrath?

And I saw and heard one angel flying in the middle of the sky and speaking with a loud voice: woe, woe, woe to those who live on earth from the rest of the trumpet voices of the three angels who will trumpet!

The words woe, woe, woe to those who live on earth indicate the compassion and love of mankind of divine angels who, imitating God, regret the punished sinners, and most of all about those who are not corrected by punishment. These, in particular, include grief, because, living on earth, they are filled with thoughts of the earthly and instead of the world poured out on us (the composition of fragrant substances - Ed.) breathe dust. For those who have a residence in heaven, calamities and sufferings serve only as a reason for receiving unfading crowns as a reward.

Article twenty six

About the fifth angel, mental acridas and their various bids

The fifth angel sounded his trumpet, and I saw a star falling from heaven to earth, and the key was given to her to the well of the abyss. She opened the pit of the abyss, and smoke came out of the pit like smoke from a great furnace; and the sun and the air were darkened by the smoke from the well. And out of the smoke came the locusts onto the earth, and power was given to them, which is the case with earthly scorpions. And she was told not to harm the grass of the earth, and no greenery, and no tree, but only one people who do not have the seal of God on their foreheads. And it was given to her not to kill them, but only to torture them for five months. And the torment from her is like the torment from a scorpion when it bites a person.

According to some, under a star who fell from heaven to earth and to Jehoshaphat's valley, intended for judgment, one must understand the angel of God sent for punishment; students, abyss means hell; the smoke coming out of it, indicates that the tormented will not see the sun and air; pruzi - the worms that the prophet speaks of: their worm will not die(Isa 66:24). Do not harm the grass of the earth, but just a man, because all creation will be freed from corruption, in whose slavery it is for our sake. But yes, they will take flour for five months - means that sinners will be tormented cruelly and grievously only for a certain time, and then easier, but forever. Star, I think there is an angel of God. He, by God's permission, will release from the abyss the condemned evil demons, whom Christ, incarnate, tied up, so that they, having done their thing before death, would then undergo endless torments. Smoke - the darkness preceding evil deeds carried out at their instigation, after which they receive the power to torment people. Darkening the sun and air means the mental blinding of people who enjoy their light, or love kindled by suffering, for for those in sorrow, the light seems to be darkness. What mental prusi(locust- Ed.) bite people like scorpions, this indicates a mental death hidden at the end of evil deeds, which is subject to all those who are not marked on their faces with the Divine seal and are not enlightened through the Holy Spirit by the light of the Life-giving Cross, so that their light, at the word of the Lord, shone in front of people(Matthew 5.16) for the glory of the Divine name. Five months of torment as we think, indicate to them their short duration, because, according to the Lord, if the days of these had not ended, if not all would have been saved, the flesh(Matthew 24, 22), or a certain fivefold time in accordance with the five external senses through which sin acts in a person, or in general a certain time, known only to God.

In those days people will seek death, but they will not find it; will wish to die, but death will flee from them.

And people will seek death. This indicates the excruciating nature of suffering, for it is common for those in sorrow to call upon death. And what is she is not coming with all their desire, this is evidence that it depends on the will of God, which considers it convenient, through the bitterness of the calamities sent to people, to make the very cause of these calamities hateful for them - sin.

In appearance, the locusts were like horses prepared for war; and on her heads it were like crowns, like those of gold, but her faces were like the faces of men. And her hair was like the hair of women, and her teeth were like those of lions. She was wearing armor, like iron armor.

Because of the foregoing and what follows, some understand by locusts the punishing angels of God, in every utterance depicted allegorically either for intimidation, or for speed, and the punishment that those who deserve it are subjected to in Gehenna. But I think it's more believable under these springs to understand evil demons who are ready to enter into war with us and wear golden crowns on their heads as signs of victory, with which we will be crowned, if we submit to them, as through pleasure achieved a bad victory. Womens hair indicate demonic lust and excitement for fornication; lion teeth- their murderousness and toxicity; iron armor- on their hard-heartedness.

And the noise from her wings is like the sound of chariots when many horses run to war. She had tails like scorpions and stings in her tails; her power was to harm people for five months. She had the angel of the abyss as king over her; his name in Hebrew is Abaddon, and in Greek Apollyon (The Destroyer). One grief has passed; behold, two more sorrows follow for this.

The noise from thought rods is compared to the clatter of war chariots, we think, because of their height and speed, for, according to the divine David, they fight us from a height. Their tails - mistakes, likened to scorpions, mean the consequences of sins leading to spiritual death, for sin is deed gives birth to death(James 1:15). He also brings people a five-month grief, limited by this time either by its brevity in comparison with eternal life, or according to the five senses, as mentioned above. Under king the devil, of course, destroying those who submit to him.

In order for us to wage an irreconcilable struggle with the devil, the messenger threatens us, announcing that after that more are coming upon us. two sorrows.

Article Twenty-Seven

About the sixth angel and about the angels permitted under the Euphrates

The sixth angel sounded his trumpet, and I heard one voice from the four horns of the golden altar standing before God, saying to the sixth angel, who had a trumpet: release the four angels bound by the great river Euphrates. And the four angels were set free, prepared for an hour and a day and a month and a year, in order to kill a third of the people. The number of the cavalry army was two tons; and I heard his number.

According to some, four angels the essence of Michael, Gabriel, Uriel and Raphael, bound by the joy of the contemplation of the Divine and allowed with other angels on the day of judgment to condemn the wicked, a third of which will be destroyed. But I think that these are wicked demons, tied up in the coming of Christ, who, by the command of God, emanating from the heavenly altar, which had its own image in the tabernacle of Moses, are now allowed by the divine angel to indignate the nations not only against the faithful, but also against each other, so that through this, some turned out to be faithful, tested and worthy of the highest reward, like ripe wheat - heavenly mansions and granaries, while others - the wicked, unrepentant sinners, justly punished here, would have received even more cruel condemnation at the Last Judgment, like worthless tares. Connected were at Euphrates - and there is nothing strange in this, for by the will of God, some were condemned until the time into the abyss, others into pigs, and others to other places, so that upon the perfect end of the battle against people, they would be subjected to eternal torment. It may also be that the mention of the Euphrates serves as an indication of the origin of the Antichrist from those countries. Nor can there be doubts about the multitude of demons, of which the saints also say that the air is full of them. We spoke earlier about the same meaning of the third part of those who were beaten.

So I saw in a vision horses and riders on them, who had on themselves fiery, hyacinth and sulfur armor; the heads of horses were like the heads of lions, and from their mouths came fire, smoke and brimstone. From these three ulcers, from fire, smoke and brimstone coming out of their mouths, a third of the people died. For the strength of the horses was in their mouths and in their tails; and their tails were like serpents, and had heads, and with them they hurt.

I think that horses point to feminine and bestial people or to those conquered by demons and in their power; riders - on those who manage them, because they usually not only use mutual services, but evil people as tools in slandering relatives. Fiery, hyacinth and sulfur marriages, I believe indicate an airy being and the devastating activity of evil spirits, the murderous brutality of which is indicated lion's heads. Fire coming out of the mouth with smoke and brimstone, which will destroy a third of the people, means either sins devouring the fruits of the heart with the poison of suggestions and temptations, or the devastation of cities and bloodshed by the barbarians by God's permission, from which, as we know, a third of the people perished. It is rightly said that bruises(tails .- Ed.) they are like snakes with heads, for the end of demonic instigations is poisonous sin and the death of the soul.

The rest of the people who did not die of these plagues did not repent of their own handiwork, so as not to worship demons and gold, silver, copper, stone and wooden idols, which can neither see, nor hear, nor walk. And they did not repent of their murders, nor of their sorceries, nor of their fornication, nor of their theft.

And the rest of the person, like no harm was. This is quite consistent with what was said earlier, since, having said that a third of the people would be exterminated by these three plagues, he further adds that all those who, having received mercy, did not endure this, but remained unrepentant, did not abandon idolatry, murder, fornication, theft and sorcery. So, from this it is clear that sin will spread throughout the world, since among the peoples who did not know the truth, a wide variety of errors dominate and rage: some of them worship idols, others - creatures instead of the Creator, and others, confessing God in words, in deeds they move away from Him and, having examples of piety, do not follow them, but serve Mammon with their love of money, which the Apostle condemns, saying: covetousness is idolatry(Kaya. 3, 5). May we not hear, testifying to the purity and sincerity of faith in God by our deeds, that terrible voice that says: amen, I say to you, we don’t believe you(Matthew 25,12), and further: step back from me you are the doer of unrighteousness(Luke 13:27), but let us hear a blessed and longed VOICE: come, blessings of my Father, inherit the Kingdom prepared for you from the folding of the world(Matthew 25: 34) by the grace, bounty and love of mankind of Christ, our God, who voluntarily endured the Cross for us; Glory to Him with the Father and the Life-giving Spirit is now and ever, and forever and ever. Amen.

DEPARTMENT X

Article Twenty-Eighth

About an angel clothed in a cloud and a rainbow, heralding the end

And I saw another mighty angel coming down from heaven, clothed with a cloud; over his head was a rainbow, and his face was like the sun, and his feet were like pillars of fire.

Here, of course, is a holy angel; this is indicated by a cloud, a rainbow and its light, similar to the sun, because they indicate the heavenly dignity of an angelic being, the variety of his virtues, his lordship and knowledge. Pillars of fire indicate the fear and punishment inflicted by the angel on the wicked, robbers on land and at sea. To indicate the universality of this punishment, the angel put his right foot on the sea, and his left on the ground.

In his hand was an open book; And he set his right foot on the sea, and his left on the earth. And he exclaimed in a loud voice as a lion roars; and when he exclaimed, then the seven thunders spoke with their voices.

Book, as small and written very finely, I think, it contains the names and deeds of those very wicked ones who rob or otherwise rampage on earth and kill at sea, in punishment for which the angel put his feet here and there.

The voice of an angel like the roar of a lion, indicates his terrible and intolerable punishment, as evidenced by Daniel, who could not painlessly see an angel, not only not threatening, but meek and quiet (Dan. 10, 8-10).

Seven thunders we think, they point either to the seven voices of one formidable angel, or to seven other angels foreshadowing the future, since these angels are considered repeating the words of the first. They receive from him, according to the angelic order, indicated by the blessed Dionysius, not only the command, but also the time for prophesying.

Imprinting (content in memory - Ed.) of what the seven thunders spoke, indicates that which is now unknown, but will then be revealed through experience by the flow of things. The divine voice taught the apostle to imprint these voices only in his mind, and the final cognition of them and their disclosure took them to the last times. So Daniel was once warned that similar words were sealed and hidden.

And the angel, whom I saw standing on the sea and on earth, raised his hand to heaven, and swore to Him who lived forever and ever, who made heaven and everything that is on it, the earth and everything that is on it, and the sea and everything that is in it, that time will be gone.

The Angel swears by the Living. The God, because he cannot swear by anyone higher, he swears by himself(Hebrews 6, 13), but the angels, as created, assure our unbelief in what they swore by the name of the Creator. The angel swears that there will be no time in the next century, when in fact there will be no time that is reckoned according to the sun, but there will be eternal life, inaccessible to time reckoning, or it indicates that after the six voices of the angel, not much will pass time before execution. Therefore, he says further:

But in those days when the seventh angel shouts, when he trumpets, the mystery of God will be accomplished, as He preached the gospel to His servants, the prophets.

This, I think, means that everything predicted by the holy prophets will be fulfilled after six centuries in the seventh, signified by the seventh trumpet. Doing this is called evangelism because of the rest prepared for him for the saints.

Article Twenty-Nine

How an evangelist received a book from an angel

Another higher angel here commands the evangelist, under the guise of a book, to accept the understanding revealed in vision.

And I went to the angel and said to him: Give me a book. He said to me: take it and eat it; it will be bitter in your belly, but in your mouth it will be as sweet as honey.

Sweetly for you, says the angel, the knowledge of the future, but at the same time it is bitter for the womb, that is, the heart, where verbal food is contained, because of compassion for those who must undergo punishments sent down by divine determination. The same can be understood in another way: since the evangelist did not know the evil deeds of the book, which contains the deeds of the wicked, it is shown to him that sin at the beginning delights, and when it is completed, it brings after itself the bitterness of vengeance and reward.

And I took the book from the hand of the angel and ate it; and she was sweet as honey in my mouth; And when I ate it, my belly became bitter.

And always I have eaten, bitter is in my womb. The book is sweet at the beginning because of its joyful content, but bitter at the end from ulcers, just as sin is sweet when it is eaten, and when it is done it is bitter because of its reward. The saints, out of their compassion, according to the word of the apostle, rejoice with those who rejoice and cry with crying(Rom. 12:15).

And he said to me: You must prophesy again about peoples and nations and languages and many kings.

This indicates that everything predicted will not be fulfilled immediately after the vision of the Divine Revelation, but through the Gospel, and the blessed one should predict those who read this revelation about the future before the end of the world; or it means that he will not taste death, and at his death will again appear to prevent the deception of the Antichrist.

And a reed was given to me, like a rod, and it was said: Get up and measure the temple of God and the altar, and those who worship in it. But exclude the outer courtyard of the temple and do not measure it, for it was given to the pagans: they will trample the captured city for forty-two months.

Cane indicates that everything that appeared in heaven, although it is considered inanimate among us, is reasonable, namely: the altar, the throne and something else, for the words rise up and measure the church of God says the cane given to him, which indicates the measurement of the temple of God by the angelic mind. If anyone says that he heard these words from the angel who gave the cane, then he must answer that the cane means a measure of knowledge and reason, corresponding to the recipient, which will be awarded to all those distinguished for good deeds with God and His angels, for the carriage God is his own, speaks the word of God (2 Tim. 2:19). Need to know that some are under the temple of God understood the Old Testament, and by outside courtyard - New, immeasurable in the abundance of those who are being saved; under forty-two months - the shortness of time until the second coming, which will contain the secrets of the New Testament. And we think that the temple of the Living God is the Church in which we make verbal sacrifices. The outer court is a society of unbelievers and Jews unworthy of the angelic dimension for their wickedness: know his own God, but He, the Omniscient One, does not know the wicked. The same that the holy city is the new Jerusalem, or the Ecumenical Church will be trampled by the pagans for forty-two months, I think, means that in the coming of the Antichrist the faithful and firm will be oppressed and persecuted for three and a half years.

Article Thirty

About Enoch and Elijah

And I will give to my two witnesses, and they will prophesy one thousand two hundred and sixty days, clothed in sackcloth. These are two olives and two lamps that stand before the God of the earth.

Many teachers thought that these two witnesses, Enoch and Elijah, at the end of the world, will receive from God time for prophesying in three and a half years, designated one thousand two hundred and sixty days. Clotheing in sackcloth means that then all who live and are turned away from the Antichrist's delusion will be worthy of weeping and lamentation. Under the guise two olives and two lamps The prophet Zechariah also pointed out them (4,2-3, 11-14), since food for the clever light consists in more good deeds.

And if anyone wants to offend them, then fire will go out of their mouth and devour their enemies; if anyone wants to offend them, he must be killed. They have the power to shut heaven so that it does not rain on the earth in the days of their prophecy; and they have power over the waters, turn them into blood, and plague the earth with every plague whenever they want to.

And his ilk will delight to offend them. Oh, the wonderful grace of God! For she offers an equivalent cure for the wound. Antichrist, according to the action of the devil, with his false signs and miracles, will be the most glorious of all magi and deceivers; Likewise, God will equip these saints of His with the power of true signs and wonders, so that they reject darkness and lies with light and truth and turn the deceived into the path of righteousness with a word of admonition or punishment: by rainlessness, fire, changes of the elements, and the like, him angry until the end of his sermon.