Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1a son they wz// then slay him, and zm the end he produced 42m foolishly and unwisely. 68. If he did not know 2¢, he is deficient in knowledge. 69. Again, odserve this, that, if the sacred being created these creatures and creation out of nothing, and created and produced even his adversary similarly out of nothing, that zmples that. their nature ought to be one. 70. Now, why is not the adversary preserved zm the same manner as the other creatures ? 71. Another point is about the inconsistency of the statements derived from the scriptures of their high-priest?, (72) and that which he says that no one falls, nor anything from a tree, and no outcry arises in a district*, nor two birds fight together that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father’ (Mark xiii. 4, 32). 1 Literally ‘I produce.’ 2 In § gt Paul is called ‘their high-priest,’ but the term may be here applied to any other writer of the Christian scriptures. ® So in Sans., but the Paz. of JE has merely ‘no district arises.’ CUNTIVERSELY 236 SIKAND-GOMANIK VIGAR. without the command of the father’, (73) which is a demonstration? of these statements, that the original evolution is single and all ¢Azngs are by his will. 74. Now for what purpose was the Messiah appointed, whe is his son; and which way is the demonstration, through that, of his (the father’s) beng unwilling; (75) when all is dy his will, and nothing whatever is said adout his deng unwilling? 76. Even this is evedent from the same explanation, that the Jews slew the Messiah, who is his son, through the will of the father. 77. Again, he speaks inconsistently about the free will (4z4d-kamth) of the faithful, (78) that mankind are produced by him wth free will. 79. Thus the iniquity of the sin which mankind commit is freely willed, (80) and the freedom of will was produced by him himself for mankind. 81. That emplies that it is fitting to consider him likewise a sinner who is the original cause of sin. 82. If mankind commit sin and crime by their own free will through the will of the sacred being, (83) through what free will and sin are the sin and crime of the lion, serpent, wolf, azd scorpion—the stinging azd slaying noxious creatures—which are the natural actions that ever proceed from them ? 84. So also, who Aas maintained the origin of the deadly poison which is in the Bésh Herd* and other species of plants, the cause of which is not owing to free will? 85. If they say that those poisons 1 Compare Mat. x. 29, 30:—‘ Are not two sparrows sold for a farthing? and one of them shall not fall on the-ground without your Father. But the very hairs of your head are all numbered.’ ® Literally ‘ demonstrator.’ * A poisonous plant, Napellus Moysis (see Bd. XIV, 22, XXVII, 1). ° CHAPTER XV, 73-97. | 237
2x. 29, 30:—‘ Are not two sparrows sold for a farthing? and one of them shall not fall on the-ground without your Father. But the very hairs of your head are all numbered.’ ® Literally ‘ demonstrator.’ * A poisonous plant, Napellus Moysis (see Bd. XIV, 22, XXVII, 1). ° CHAPTER XV, 73-97. | 237 are advantageous azd suitable in many medicines which are removers of the disease of the sick, (86) it should be asked of them thus: ‘Who produced the disease itself and the harm that avzses from it, and what is the necessity of it, (87) that, afterwards, medicine and deadly poison were created by him for it, and were necessary?’ 88. Or, as ¢o that disease, ‘it would be more expedient if he had produced an antidotal (anésh) medicine for carrying zt away than a medicine of poison.’ 8g. Also this, that is, ‘from what origin is the term itself “doing harm,” and against whom is the advantageousness necessary ?’ 90. On this subject it is possible to speak abundantly for a summary compiled. gt. Another zzstance is from the words of Paul (Pavarés), who was their high-priest—(g2) that one who was afflictive with! them at their own beginning —even this, they say, (93) is thus: ‘ Not the good works which I desire, but the iniquity (94) which I do not desire, I do*. 95. And z¢ is not I ¢ka¢ do so, but that which is collected within me does z¢, (96) because I always see that 2¢ is striving with me day and night*.’ 97. Again, they say, from the words of the ’ Reading hanbéshin, but it may be ‘ well-afflicting to’ if we read hfi-béshin. 2 ‘As for Saul, he made havoc of the church, entering into every house, and haling men and women, committed them to prison. . . . Saul who also zs called Paul’ (Acts viii. 3 ; xiii. 9). 8 «For the good that I would, I do not: but the evil which I would not, that I do’ (Rom. vii. 19). * «Tt is no more I that do it, but sin that dwelleth in me. ... I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members’ (Rom. vii. 20, 23). 238 _ SIKAND-GOMAN{K vieAR. Messiah, that the original evolution from the sacred being is light and goodness; (98) evil and darkness are separate from him!. 99. Also this, that is, ‘just as a shepherd who provides protection for his hundred sheep, (100) azd the wolves carry of one from him, (101) goes after that one which the wolves carried of until he leads it back to the flock, (102) and leaves the ninety-nine of them in the wilderness (dast)?, (103) even so I am come to take care of the defiled, not for the just, (104) because z¢ is needless to bring him who is just into the vzght way*.’ 105. That zmpies, if the original evolution de one, and his will de wholly ¢ka¢ no one whatever of it shkad/ de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf itself was also created by him,
3That zmpies, if the original evolution de one, and his will de wholly ¢ka¢ no one whatever of it shkad/ de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf itself was also created by him, 108. The word of the Messiah is specially inconsistently a demonstrator as regards the two original evolutions. 109. As they say this is one of ¢hose same statements of the Messiah, that there is another original evolution, ‘an enemy of my father, axd I am of that sacred being doing good works‘, 110, From this statement z/ is evident that his own father separates from that enemy, avd acts differently. ‘God is light, and in him is no darkness at all’ (1 John i. 5). ? «What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?’ (Luke xv. 4). 5 ¢For the Son of man is come to save that which was lost’ (Mat. xviii. 11). ‘They that are whole need not a physician ; but they that are sick. I came not to call the righteous, but sinners to repentance’ (Luke v. 31, 32). ‘ «He that soweth the good seed is the Son of man: the field is the world: the good seed are the children of the kingdom ; but the tares are the children of the wicked ome: the enemy that sowed them is the devil’ (Mat. xiii. 37-39). ° , CHAPTER XV, 98-122. 239 111. This, too, 4e says, that is, ‘I am produced éy the sacred being for truth and through truth’; (112) and Aharman, the iniquitous, came for my death (vadardan6), (113) and I am desired by him to deceive in many ways*’ 114. Now, if the original evolution de one, and there be nothing competing with it, why was Aharman. so powerful that he desired to delude the son of the sacred being? 115. Ifthe sacred being himself created that iniquitous one, then the producing of that delusion by the /atter was with the knowledge and will of che former himself, (116) and the deluder of the son was in like manner himself. 117. This, too, it says, that, when the Jews stood disputing against 42m, he spoke to the Jews thus: ‘You are from that which is a lower region, and I am from an upper vegzon ; (118) you are of this country,. I am not of it®’ 119. And he also said this, that is, ‘I know that you are of the seed of Abraham, and he* who had slain mankind from aforetime (120) kas wished to slay even me. 121. I do that which is seen of my father, azd you do that which is seen by you as to your own father®,’ 122. This, 1 «And the Word was made flesh, and dwelt among us. .« full of grace and truth’ (John i. 14). 2 See the account of the temptation of Jesus in Mat. iv. 3-10. 8 ‘And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world’ (John viii. 23). * The iniquitous one of § 125, whom he calls their father, the devil.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1a son they wz// then slay him, and zm the end he produced 42m foolishly and unwisely. 68. If he did not know 2¢, he is deficient in knowledge. 69. Again, odserve this, that, if the sacred being created these creatures and creation out of nothing, and created and produced even his adversary similarly out of nothing, that zmples that. their nature ought to be one. 70. Now, why is not the adversary preserved zm the same manner as the other creatures ? 71. Another point is about the inconsistency of the statements derived from the scriptures of their high-priest?, (72) and that which he says that no one falls, nor anything from a tree, and no outcry arises in a district*, nor two birds fight together that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father’ (Mark xiii. 4, 32). 1 Literally ‘I produce.’ 2 In § gt Paul is called ‘their high-priest,’ but the term may be here applied to any other writer of the Christian scriptures. ® So in Sans., but the Paz. of JE has merely ‘no district arises.’ CUNTIVERSELY 236 SIKAND-GOMANIK VIGAR. without the command of the father’, (73) which is a demonstration? of these statements, that the original evolution is single and all ¢Azngs are by his will. 74. Now for what purpose was the Messiah appointed, whe is his son; and which way is the demonstration, through that, of his (the father’s) beng unwilling; (75) when all is dy his will, and nothing whatever is said adout his deng unwilling? 76. Even this is evedent from the same explanation, that the Jews slew the Messiah, who is his son, through the will of the father. 77. Again, he speaks inconsistently about the free will (4z4d-kamth) of the faithful, (78) that mankind are produced by him wth free will. 79. Thus the iniquity of the sin which mankind commit is freely willed, (80) and the freedom of will was produced by him himself for mankind. 81. That emplies that it is fitting to consider him likewise a sinner who is the original cause of sin. 82. If mankind commit sin and crime by their own free will through the will of the sacred being, (83) through what free will and sin are the sin and crime of the lion, serpent, wolf, azd scorpion—the stinging azd slaying noxious creatures—which are the natural actions that ever proceed from them ? 84. So also, who Aas maintained the origin of the deadly poison which is in the Bésh Herd* and other species of plants, the cause of which is not owing to free will? 85. If they say that those poisons 1 Compare Mat. x. 29, 30:—‘ Are not two sparrows sold for a farthing? and one of them shall not fall on the-ground without your Father. But the very hairs of your head are all numbered.’ ® Literally ‘ demonstrator.’ * A poisonous plant, Napellus Moysis (see Bd. XIV, 22, XXVII, 1). ° CHAPTER XV, 73-97. | 237
2x. 29, 30:—‘ Are not two sparrows sold for a farthing? and one of them shall not fall on the-ground without your Father. But the very hairs of your head are all numbered.’ ® Literally ‘ demonstrator.’ * A poisonous plant, Napellus Moysis (see Bd. XIV, 22, XXVII, 1). ° CHAPTER XV, 73-97. | 237 are advantageous azd suitable in many medicines which are removers of the disease of the sick, (86) it should be asked of them thus: ‘Who produced the disease itself and the harm that avzses from it, and what is the necessity of it, (87) that, afterwards, medicine and deadly poison were created by him for it, and were necessary?’ 88. Or, as ¢o that disease, ‘it would be more expedient if he had produced an antidotal (anésh) medicine for carrying zt away than a medicine of poison.’ 8g. Also this, that is, ‘from what origin is the term itself “doing harm,” and against whom is the advantageousness necessary ?’ 90. On this subject it is possible to speak abundantly for a summary compiled. gt. Another zzstance is from the words of Paul (Pavarés), who was their high-priest—(g2) that one who was afflictive with! them at their own beginning —even this, they say, (93) is thus: ‘ Not the good works which I desire, but the iniquity (94) which I do not desire, I do*. 95. And z¢ is not I ¢ka¢ do so, but that which is collected within me does z¢, (96) because I always see that 2¢ is striving with me day and night*.’ 97. Again, they say, from the words of the ’ Reading hanbéshin, but it may be ‘ well-afflicting to’ if we read hfi-béshin. 2 ‘As for Saul, he made havoc of the church, entering into every house, and haling men and women, committed them to prison. . . . Saul who also zs called Paul’ (Acts viii. 3 ; xiii. 9). 8 «For the good that I would, I do not: but the evil which I would not, that I do’ (Rom. vii. 19). * «Tt is no more I that do it, but sin that dwelleth in me. ... I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members’ (Rom. vii. 20, 23). 238 _ SIKAND-GOMAN{K vieAR. Messiah, that the original evolution from the sacred being is light and goodness; (98) evil and darkness are separate from him!. 99. Also this, that is, ‘just as a shepherd who provides protection for his hundred sheep, (100) azd the wolves carry of one from him, (101) goes after that one which the wolves carried of until he leads it back to the flock, (102) and leaves the ninety-nine of them in the wilderness (dast)?, (103) even so I am come to take care of the defiled, not for the just, (104) because z¢ is needless to bring him who is just into the vzght way*.’ 105. That zmpies, if the original evolution de one, and his will de wholly ¢ka¢ no one whatever of it shkad/ de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf itself was also created by him,
3That zmpies, if the original evolution de one, and his will de wholly ¢ka¢ no one whatever of it shkad/ de astray and defiled, (106) ¢ha¢ even the wolf’s slaying the sheep is likewise his will, (107) and the wolf itself was also created by him, 108. The word of the Messiah is specially inconsistently a demonstrator as regards the two original evolutions. 109. As they say this is one of ¢hose same statements of the Messiah, that there is another original evolution, ‘an enemy of my father, axd I am of that sacred being doing good works‘, 110, From this statement z/ is evident that his own father separates from that enemy, avd acts differently. ‘God is light, and in him is no darkness at all’ (1 John i. 5). ? «What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?’ (Luke xv. 4). 5 ¢For the Son of man is come to save that which was lost’ (Mat. xviii. 11). ‘They that are whole need not a physician ; but they that are sick. I came not to call the righteous, but sinners to repentance’ (Luke v. 31, 32). ‘ «He that soweth the good seed is the Son of man: the field is the world: the good seed are the children of the kingdom ; but the tares are the children of the wicked ome: the enemy that sowed them is the devil’ (Mat. xiii. 37-39). ° , CHAPTER XV, 98-122. 239 111. This, too, 4e says, that is, ‘I am produced éy the sacred being for truth and through truth’; (112) and Aharman, the iniquitous, came for my death (vadardan6), (113) and I am desired by him to deceive in many ways*’ 114. Now, if the original evolution de one, and there be nothing competing with it, why was Aharman. so powerful that he desired to delude the son of the sacred being? 115. Ifthe sacred being himself created that iniquitous one, then the producing of that delusion by the /atter was with the knowledge and will of che former himself, (116) and the deluder of the son was in like manner himself. 117. This, too, it says, that, when the Jews stood disputing against 42m, he spoke to the Jews thus: ‘You are from that which is a lower region, and I am from an upper vegzon ; (118) you are of this country,. I am not of it®’ 119. And he also said this, that is, ‘I know that you are of the seed of Abraham, and he* who had slain mankind from aforetime (120) kas wished to slay even me. 121. I do that which is seen of my father, azd you do that which is seen by you as to your own father®,’ 122. This, 1 «And the Word was made flesh, and dwelt among us. .« full of grace and truth’ (John i. 14). 2 See the account of the temptation of Jesus in Mat. iv. 3-10. 8 ‘And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world’ (John viii. 23). * The iniquitous one of § 125, whom he calls their father, the devil.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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