expound

And he said unto them, Out of the eater came forth meat, and out of the strong came forth sweetness. And they could not in three days expound the riddle.

If a man desire much experience, she knoweth things of old, and conjectureth aright what is to come: she knoweth the subtilties of speeches, and can expound dark sentences: she foreseeth signs and wonders, and the events of seasons and times.

And he said unto me, Stand up upon the right side, and I shall expound the similitude unto thee.

But Peter entered in, and beheld one of the aged women, a widow, that was blind, and her daughter giving her her hand and leading her into Marcellus' house; and Peter said unto her: Come hither, mother: from this day forward Jesus giveth thee his right hand, by whom we have light unapproachable which no darkness hideth; who saith unto thee by me: Open thine eyes and see, and walk by thyself. And forthwith the widow saw Peter laying his hand upon her. And Peter entered into the dining-hall and saw that the Gospel was being read, and he rolled up the book and said: Ye men that believe and hope in Christ, learn in what manner the holy Scripture of our Lord ought to be declared: whereof we by his grace wrote that which we could receive, though yet it appear unto you feeble, yet according to our power, even that which can be endured to be borne by (or instilled into) human flesh. We ought therefore first to know the will and the goodness of God, how that when error was everywhere spread abroad, and many thousands of men were being cast down into perdition, God was moved by his mercy to show himself in another form and in the likeness of man, concerning which neither the Jews nor we were able worthily to be enlightened. For every one of us according as he could contain the sight, saw, as he was able. Now will I expound unto you that which was newly read unto you. Our Lord, willing that I should behold his majesty in the holy mount—I, when I with the sons of Zebedee saw the brightness of his light, fell as one dead and shut mine eyes, and heard such a voice from him as I am not able to describe, and thought myself to be blinded by his brightness. And when I recovered (breathed again) a little I said within myself: Peradventure my Lord hath brought me hither that he might blind me. And I said: If this also be thy will, Lord, I resist not. And he gave me his hand and raised me up; and when I arose I saw him again in such a form as I was able to take in. As, therefore, the merciful God, dearly beloved brethren, carried our infirmities and bare our sins (as the prophet saith: He beareth our sins and suffereth for us; but we did esteem him to be in affliction and smitten with plagues), for he is in the Father and the Father in him—he also is himself the fulness of all majesty, who hath shown unto us all his good things: he did eat and drink for our sakes, himself being neither an-hungered nor athirst; he carried and bare reproaches for our sakes, he died and rose again because of us; who both defended me when I sinned and comforted me by his greatness, and will comfort you also that ye may love him: this God who is great and small, fair and foul, young and old, seen in time and unto eternity invisible; whom the hand of man hath not held, yet is he held by his servants; whom no flesh hath seen, yet now seeth; who is the word proclaimed by the prophets and now appearing; not subject to suffering, but having now made trial of suffering for our sake (or like unto us); never chastised, yet now chastised; who was before the world and hath been comprehended in time; the great beginning of all principality, yet delivered over unto princes; beautiful, but among us lowly; seen of all yet foreseeing all. This Jesus ye have, brethren, the door, the light, the way, the bread, the water, the life, the resurrection, the refreshment, the pearl, the treasure, the seed, the abundance (harvest), the mustard seed, the vine, the plough, the grace, the faith, the word: he is all things and there is none other greater than he. Unto him be praise, world without end. Amen.

But Peter said: Anathema upon thy words against (or in) Christ! Presumest thou to speak thus, whereas the prophet saith of him: Who shall declare his generation? And another prophet saith: And we saw him and he had no beauty nor comeliness. And: In the last times shall a child be born of the Holy Ghost: his mother knoweth not a man, neither doth any man say that he is his father. And again he saith: She hath brought forth and not brought forth. And again: Is it a small thing for you to weary men (lit. Is it a small thing that ye make a contest for men)? Behold, a virgin shall conceive in the womb. And another prophet saith, honouring the Father: Neither did we hear her voice, neither did a midwife come in. Another prophet saith: Born not of the womb of a woman, but from a heavenly place came he down. And: A stone was cut out without hands, and smote all the kingdoms. And: The stone which the builders rejected, the same is become the head of the corner; and he calleth him a stone elect, precious. And again a prophet saith concerning him: And behold, I saw one like the Son of man coming upon a cloud. And what more? O ye men of Rome, if ye knew the Scriptures of the prophets, I would expound all unto you: by which Scriptures it was necessary that this should be spoken in a mystery, and that the kingdom of God should be perfected. But these things shall be opened unto you hereafter. Now turn I unto thee, Simon: do thou some one thing of those wherewith thou didst before deceive them, and I will bring it to nought through my Lord Jesus Christ. And Simon plucked up his boldness and said: If the prefect allow it (prepare yourselves and delay not for my sake).

But do You, O Lord, expound to me regarding those things which you have revealed to me, And inform me regarding that which I besought you.

OF BISHOPS, PRESBYTERS, AND DEACONS, [ii., 1.] OF bishops we have heard thus from our Lord Jesus Christ, that the shepherd of the sheep who is ordained bishop of all the Churches must needs be blameless, pure and good,” who thinketh not on the care of this world, who is full fifty years old, who hath passed the strength of youth, who is not a slanderer, nor one that speaketh lies amongst the brethren. For the Gospel saith, “For every word that a man speaketh thoughtlessly, he shall give account in the day of judgment, that it may condemn him.’” And furthermore it is said, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned.” Wherefore it is meet that he abound in all good things. But if he be not learned, let him be prudent and intelligent, of middle age. But if the city be a small one, and there be not found therein one (thus) fitted for the office of bishop and there be found among the young men one prudent and wise, though his years are (but) few, and if those who know him bear witness that he is worthy to be ordained bishop, if he have lived from his youth perfect in the works of the holy and humble fathers, and walketh in the way of righteousness, tried in every work, and if (men) bear witness to him that he is perfect, let him be ordained in peace. For Solomon also when but twelve years old became King over the people of Israel; and Joash too became ruler when he was seven years old and afterwards in the eighth year he reigned in righteousness. For the Lord spake by the mouth of Isaiah the prophet, and said, ‘‘To whom shall I look, but to him that is meek and humble and quiet, who trembleth at my word and again it is said in the Gospel, “Blessed are the meek, for they shall inherit the earth.” Let him therefore be merciful, for it is said, ‘Blessed arc the merciful, for they shall obtain mercy.” Let him therefore be a peacemaker, for it is said, ‘Blessed are the peacemakers; they shall be called the children of God.” Let him be pure of heart, without revenge and evil and unrighteousness, for it is said, “ Blessed are the pure in heart; they shall see God.” Let him, then, be spiritual, and watchful to do good, neither insatiable nor passionate, nor a drunkard, nor vindictive, without hatred and strife, not haughty, nor a lover of money, nor a reviler; neither let him exalt himself, lest he fall into the snare of Satan; for everyone that hath exalted himself shall be abased, and he that humbleth himself shall be raised to honour. And let such a one be ordained bishop who hath married one elect wife, who is able to order his household aright, a teacher and monitor who hath brought up his children in purity. And let his wife also be faithful, who traineth her children in the true worship and in the fear of the Lord. It is right that the men of his household should obey the bishop in humility and in fear, and let him be master even as it is written. [ii., 3.] And let them try him that he be blameless, not passionate, (for) thus saith wisdom, “Anger destroyeth the wise man.” And let him be merciful and charitable, for our Lord saith, ‘And by this shall all know that ye are my disciples, if ye love one another.” Let him, then, be a lover of men, who receiveth strangers, who accepteth not persons, a man of understanding, who sheweth favour neither to rich, nor to poor, one who hath a craft,” whose hands are open to give, who receiveth widows, a lover of the poor and the orphans and widows. And moreover let him support those (widows) who have children. But if there be a slothful man, or one who hath spent all his substance in drunkenness and fornication, and desireth to receive alms, let not the bishop show any care for him, nor permit him to enter the church. For the Scripture saith unto those who act thus, “ How long wilt thou lie, thou sluggard? and when wilt thou awake from sleep? A while thou sleepest, and a while thou sittest; a while thou slumberest, and a while thou foldest thy hand to thy breast; and then as an evil messenger cometh poverty upon thee, and want as a swift) runner.” [ii., 5-] It is not right for the bishop to judge, accepting the person of the rich, and to neglect the poor. For God said unto Moses, “ Judge not, accepting the person of the rich, nor turn aside the judgment of the poor, for the judgment is the Lord’s.” But he ought to judge uprightly. The food of the bishop ought to be meat seasoned with moderation, that he may be able to teach and admonish the people, and that he may turn them to God. And let him keep far from all evil, and read the Scriptures at all times and be a lover of wisdom, that he may be able to interpret the Scriptures in the Holy Spirit, (even) the words of the Gospel, the Law and the prophets. The Lord saith, ‘‘Understand ye the words of the Scriptures, for they bear witness of me.” It becometh a bishop to search out and expound the Scriptures in order, and to satisfy the people with spiritual teaching, and fill them with the light of the law of God with much admonition. God saith, “Make the light of wisdom to shine upon you, for it is time.”! [ii., 6.] ‘Thus, then, it is right for the bishop to suffer and toil and wrestle for righteousness’ sake, but above all before the people, that they, when they see his works, may receive his admonition. And, moreover, let him become surety for no man, nor associate with the great, nor be of a double tongue, nor follow after princes, but let him fear God; and let him not hearken to a false accusation against his neighbour. And let him not be slothful in fasting, nor seek occasions for eating, nor say, To-day is a feast, as the Gentiles do, to eat and drink and be wanton: but let him remove from him every idle desire which hath no profit, for all this is despised and hateful before God, and well-pleasing to demons.,It is meet for the bishop to command and admonish the people to remove from them all these works. But let him teach them and turn them, that they may imitate him and follow (him) in righteousness. For God said unto the children of Israel, “Observe my law and my commandment.” And Jesus Christ Himself also, our Lord and our God, first did all, and (then) taught us to imitate Him. Wherefore He saith that he who shall teach and do, shall be great in the Kingdom of heaven." It is right for you, O bishops, to teach the people and save them from error, even as Christ hath given you grace. For the Lord spake by the mouth of Ezekiel the prophet, and said, “Son of man, have made thee a watchman to the house of Israel, and thou shalt hear the word from my mouth, and admonish them by my word. When I say to the sinner, Thou shalt surely die, and he hath not repented, and thou hast not spoken to him, nor admonished him, that he may repent and turn from his (evil) way and live, that sinner shall die in his sin, and his blood will I require from thee, saith the Lord. But if thou hast admonished the sinner, and he hath not turned from his sin, he shall die in his guilt and thou shalt save thy soul. And if the righteous man hath turned from his righteousness and committed sin, while I show him punishment before his face, and thou hast not admonished him, he shall surely die in his guilt, and his righteousness which he hath done I will not remember, and his blood will I require from thy hand. And if thou hast admonished the righteous man, so that he sin not, that righteous man shall surely live, and thou also hast saved thy soul.” ‘As when war and strife arise in the midst of a people, and they seek out a watchman to bring them tidings, that they may be on guard, and if he tell them not beforehand, that they may be saved from defeat, their blood shall be upon his head, for they heard not the sound of the trumpet. But if he see the sword which cometh on the land, and blow with the trumpet a signal to the hosts, and (if) one who hearkeneth hear the sound of the trumpet and get him not away, and the sword come and find him, his blood shall return on his own head, for he heard the sound of the trumpet, and gat him not away, and his blood shall be poured out on him; but he who gat him away saved his life.” In like manner the bishop, if he teach the word of life, shall find life eternal. The sword is eternal condemnation, and the sound of the trumpet is the Holy Gospel, and the watchman is the bishop of the Holy Church. The bishop ought to feed (the flock), and teach, and hold fast the word, and make men to fear concerning the judgment. Wherefore let him admonish those that walk without knowledge, and make them to see plainly; and let him teach those that know not, and confirm those that know; and let him gather those that are lost and speak to them at all times concerning their salvation, that, when they hear these things, they may be admonished and do (that which is) good. For God saith by the prophet, ‘‘Testify against this people, and tell them their sins (to see) if they will turn, and repent, and be saved from their iniquity.” And Moses also said unto the people, ‘“‘Hear, O Israel, the Lord our God is one.” And again, it is said in the Holy Gospel, ‘‘He that hath ears to hear, let him hear.” And Solomon also saith, Hear, my son, the instruction of thy father and disregard not the commandment of thy mother.” Yet they have not heard unto this day, but have forsaken the Lord the only true God, and He hath called them a generation of transgressors and adulterers, concerning whom we have spoken before. [ii., 7.] And now know, beloved, ye who have been baptized into the death of our Lord Jesus Christ, that it is not meet that they should sin who have received such grace as this. Know, brethren, that such as these who, after they have received baptism, turn back to deeds of sin, shall go down to the condemnation of Gehenna. [ii., 8.] And (there are) others also who have not been believers, but (who) afterwards when they have believed and been baptized become blessed before God, even as our Lord saith in the Holy Gospel, ‘Blessed are ye when they revile you and mock you, and speak all (manner of) evil against you falsely for my sake. Rejoice, for great is your reward in heaven.” And if there be anyone against whom they have spoken, blessed is he. For it is written, saying, “Every man who is not tried, is not elect before God.” [f there be any man who hath transgressed the law, and men curse him, he hath brought the curse on his own head. In like manner we also, if we hear not the commandments of God and do not His will, shall bring a curse upon ourselves, and moreover shall be far from God. For as for such as do not what they themselves teach, and turn not from their own ways, the bishop ought to admonish them, and put to shame those who do thus. But it s right that he teach them in the love of Christ how they ought to serve.: [ii., 9.] It is right for the bishop to seek after righteousness, and not honour transgressors, nor be partial in judgment, nor take a bribe from any man, for a bribe blindeth the eyes of the wise, nor turn aside a right cause. And moreover it is said somewhere, “Put away all evil from you.” And Solomon also saith, “‘Come not into the place where they encamp; withdraw from them, and turn away. For they sleep not, unless they do evil. Sleep is taken away from them, and they sleep not who feed on sin.” ii., 10.) But if the bishop have no understanding, and have walked in subtlety and vileness, even as Saul did concerning Agag, and as Eli the priest, who admonished not his sons, who forsook the commandment of God—and, behold, how he himself lost his honour, and also the holy tabernacle of his city—he hath wrought iniquity before God, and is become a stumbling-block and an offence unto the new converts who have received baptism, and also to the catechumens, both men and women alike. And if he teach not, nor admonish, nor walk in the right way, but forsake the commandments of God, for this cause he shall receive excommunication, and the wrath of God shall come upon him; for he hath perverted the way of the people, even as the people erred in the days of Jeroboam, and those also who were slain with Korah. But if there be anyone who sinneth against the bishop and against those in authority, while there is no sin in them, and they are guiltless, it is not right that he should enter the Church of God, for he hath been bold, and hath walked in folly and the lust of his soul. Wherefore that shall come upon him which came upon those who mocked at Noah, and as Achan, who received the curse upon himself, and as Gehazi, who received money from Naaman, the Syrian. Behold, then, it is meet that the shepherd of the sheep should teach and admonish in humility, and turn them to repentance, with full knowledge of the life of each one, and should order their manner of living, as is fitting, in peace; that the people may lead good lives and turn from their sins. This then is well-pleasing in God’s sight, for when a man turneth from his sin and returneth to repentance, others seeing him are taught the true service. [ii., 11.] Therefore ought the bishop to be watchful to do good, that the beauty of his life may be known unto all; for he is the guide of the people, and the shepherd of the elders’ and rulers and teachers, and of all who are under him. The bishop ought to sit in the church with the priests, and they ought to judge each man, as is fitting; for to them hath the Lord given authority, and hath commanded them, saying, ““Whatsoever ye have bound on earth, let it be bound in heaven, and whatsoever ye have loosed on earth, let it be loosed in heaven.” [ii., 12.] It is right for the bishop to turn the people to the knowledge of God, and to receive the repentance of those who have turned to God, (and) to teach them, and console them in meekness and in love and in humility, and with joy of heart; for the Lord God is merciful. For He saith by Ezekiel the prophet, “Say unto them,” as I live; saith the Lord God, I desire not that the sinner should die,” but that he should repent, and forsake his evil way: and why will ye die, house of Israel? And thou, son of man, say unto the children of thy people, the righteousness of the righteous shall not save him, when he committeth iniquity, and the sin of the sinner shall not afflict him, if he repent of his iniquity: the righteous man also shall not be saved, when he hath sinned. When I speak to the righteous, if he trust in his righteousness and commit sin, all his righteousness I will not remember unto him: in his sin which he hath committed, he shall die. And if I say unto the sinner, Thou shalt surely die, and he repent of his sin and do justice and righteousness, and return the pledge of his debt and restore what he hath robbed, and walk in the ordinances of life, and commit not sin, he shall surely live, and shall not die in his sin that he hath sinned, neither will remember unto him his sin and his iniquity; for he hath done justice and righteousness, and by it he shall live.” Wherefore sinners shall hope; when they turn from their sins and repent, they shall find a good hope; and they shall inherit the earth. [ii., 13.] But let them that have not transgressed take heed lest they fall into affliction and sorrow and weeping. Know, then, and understand, O man, if thou transgressest and committest sin in this world, and repentest not, thou hast not life. Repent, then, while thou livest, for after death there is no repentance. Even as David saith, ‘‘For there is none in death who remembereth thee, and in Sheol who will confess to thee?” It is right, then, brethren, that we should be ready to do good, and should walk in the way of righteousness, in which there is no sorrow. Let us hear, then, and understand that which is said, Direct my way and my going according to thy word.” And let us not be wanting in any good work, but observe the holy word which the Holy Gospel saith concerning the five wise virgins, and not (be) as the five foolish virgins, whose oil of good works failed, and they went forth from the marriage which is in heaven. Wherefore we ought to take heed to ourselves and fashion ourselves, and mark the time of the bridegroom, lest we fall into sin; but he that doeth righteousness let him take heed to do good even unto the end. It is meet, then, that the bishop be of understanding and judge uprightly, for the judgment is the Lord’s. Let him admonish sinners, that they may walk in the right way; and, when they turn, let him receive their repentance in compassion and in mercy. Remember, then, what our Lord saith, “There is great joy in heaven over one sinner that repenteth.”’ (ii., 14.] But if thou receivest not them that repent, but rejectest them, thou hast scattered thy flock, and hast not understood what David saith, “Deliver not unto the wild beasts the soul that confesseth unto thee.” For thus saith the Lord, “That which hath fallen, shall it not arise and that which hath erred, shall it not turn again? Wherefore hath my people transgressed with an evil transgression, and held fast to their own counsel, and refused to leave it? Hearken now and hear me. Say they not thus? Is there not a man that repenteth of his evil, and saith, What have I done? Turn again, O my children that are far away, and I will heal your wounds.” Receive them that turn to thee and repent, O bishop, and be not thou of a double heart, nor make proud thy heart as those who have no mercy. For he who doeth thus feareth not God: but let him rather take thought to fulfil the needs of the people, as it is fitting. Let us take heed, then, to ourselves, and have no fellowship with sinners and wicked men who do thus. The righteousness of the righteous (shall be) for himself, but he that committeth sin without law, his iniquity shall return on his own head. For it is said by Ezekiel the prophet, “If a land sin against me, and go astray, and transgress, and I lift up my hands against it, and break the strength of bread, and send famine against it, and destroy from off it man and beast, if these three men, Noah, Daniel, and Job, were in it, they should not save (it) by their righteousness, saith the Lord God. And if send evil beasts against and upon that land, and punish it, and destroy it, and there be none left to go about (therein) because of those beasts, even if these three men were in it, as I live, saith the Lord God, they shall not save their sons, nor their daughters,” but they alone shall be saved, and the land shall be destroyed.”! As it is written, “If there be in this world a righteous man and a sinner, the righteous shall not perish with the sinner.” But He sendeth rain on the good "' and the evil. And if there be anyone who thinketh and saith, Judgment is equal against all, it is not so; '" for in this warfare there is one that is strong, and again, there is another who is stronger than he: and he that hath conquered shall receive the crown of victory openly. For God condemneth not the righteous with the sinner. Noah was not swallowed up in the waters of the flood: and Lot was not burnt in the fire: and Rahab the harlot perished not. But if ye desire to know what happened amongst us: Judas Iscariot perished, though he was together with us in one ministry; and Simon the sorcerer received the seal of the Lord; (yet) because these two were evil, their wickedness was made known openly. Judas hanged himself, and Simon flew up (into the air) and was dashed upon the ground. And while Noah was in the ark with his sons, Ham by his wickedness brought a curse upon his children. And by this we understand that the fathers are not punished for the sin of their children, nor children for the sin of their fathers. And this thing is quite manifest, that wives are not condemned for their husbands, nor young men for their wives, nor servants for their masters, nor masters for their servants, nor kinsmen for their kinsmen, nor friends for their friends, nor sinners for the righteous, nor the righteous for sinners, but to each one is rendered according to his deeds. For Noah was not recompensed for the sin of the people, and Lot was not consumed in the fire of Sodom, nor Rahab for the sake of Jericho, nor the children of Israel for the sake of the Egyptians. We ought not to follow the steps and the works of the extortioners and the unjust and murderers, who seek occasions for evil, men of hatred, who are ready to (inflict) death, for everyone shall be requited according to his works even as David saith, “For thou wilt requite everyone according to his works.” Therefore it is right that we should help the afflicted, and visit the sick and convert the sinners, who have been wounded by deeds of sin. Let us teach them and instruct them with the word of admonition, that they may be saved from the death of sin. For it is not the whole who need a physician, but the sick; since our Father who is in heaven desireth not that one of these little ones should perish. Now, brethren, let us not hearken to the words of fools and those whose hearts are darkened but let us accomplish the good pleasure of God the Father the Creator of all things by our Lord Jesus Christ to whom be glory for ever and ever. Amen.

Concerning the ordination of a Bishop. If it should be a district having few of the Faithful, and if not many people that they may form an assembly about the bishop, not even as many as twelve, they shall send a message to the Churches next to their district where there are many believers, that they may bring three believers, holy and chosen men of that district And they shall try them carefully concerning that which befits them for the good work: if he is a man who has a good character among the people, without sin, and without anger, and a lover of the poor, and kind, not a drunkard, nor adulterer, nor lover of the greater share for himself, nor a railer, not unfair, nor the like of that. And it is good also that he be without wife, though if he have married one (wife) before he is ordained bishop he shall live with her. And he should be one who shares in good doctrine, and who can expound the Scriptures; and if he should be one who cannot expound the Scriptures, jo he should be humble and abound in love to all men. That the bishop may be condemned in nothing whatever, nor let him be reproved in anything. Said Yuhanes: If the bishop who is to be ordained knows how to keep himself and (has) the love of God, two presbyters who have been approved, shall be appointed to be with him. And they all said: Not two but three, because they are twenty and four presbyters, twelve on the right and twelve on the left. And said Yuhanes: Well it is that you have reminded me, O brethren: lo, they who are on the right take the cups from the Archangels and they offer to the Lord; and they who are on the left have authority over all the angels. And it is proper for the presbyters that they should be like old men who have passed the time of intercourse with wives, and they shall partake of the Mystery with the bishop, and help with him in everything whatsoever, and gather round him with love of their shepherd. And the presbyters who are on the right shall be careful to give assistance at the altar. Let them be worthy of the honour, and reject him who is worthy of rejection. And the presbyters who are on the left shall attend to all the people, that they may be quiet and not in commotion, and be controlled with all control and obey with all obedience.

Concerning the ordination of a Bishop. If it should be a district having few of the Faithful, and if not many people that they may form an assembly about the bishop, not even as many as twelve, they shall send a message to the Churches next to their district where there are many believers, that they may bring three believers, holy and chosen men of that district And they shall try them carefully concerning that which befits them for the good work: if he is a man who has a good character among the people, without sin, and without anger, and a lover of the poor, and kind, not a drunkard, nor adulterer, nor lover of the greater share for himself, nor a railer, not unfair, nor the like of that. And it is good also that he be without wife, though if he have married one (wife) before he is ordained bishop he shall live with her. And he should be one who shares in good doctrine, and who can expound the Scriptures; and if he should be one who cannot expound the Scriptures, jo he should be humble and abound in love to all men. That the bishop may be condemned in nothing whatever, nor let him be reproved in anything. Said Yuhanes: If the bishop who is to be ordained knows how to keep himself and (has) the love of God, two presbyters who have been approved, shall be appointed to be with him. And they all said: Not two but three, because they are twenty and four presbyters, twelve on the right and twelve on the left. And said Yuhanes: Well it is that you have reminded me, O brethren: lo, they who are on the right take the cups from the Archangels and they offer to the Lord; and they who are on the left have authority over all the angels. And it is proper for the presbyters that they should be like old men who have passed the time of intercourse with wives, and they shall partake of the Mystery with the bishop, and help with him in everything whatsoever, and gather round him with love of their shepherd. And the presbyters who are on the right shall be careful to give assistance at the altar. Let them be worthy of the honour, and reject him who is worthy of rejection. And the presbyters who are on the left shall attend to all the people, that they may be quiet and not in commotion, and be controlled with all control and obey with all obedience.

And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. Now the people of Timhath, out of a dread of the young man's strength, gave him during the time of the wedding-feast [for he then feasted them all] thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, "Come, if I propose you a riddle, and you can expound it in these seven days' time, I will give you every one a linen shirt and a garment, as the reward of your wisdom." So they being very ambitious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle. He, "That a devourer produced sweet food out of itself, though itself were very disagreeable." And when they were not able, in three days' time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, "Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it." To which Samson made this rejoinder: "Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you." Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them.

And when he was going another time to the damsel, he lit upon a swarm of bees making their combs in the breast of that lion; and taking three honey-combs away, he gave them, together with the rest of his presents, to the damsel. Now the people of Timhath, out of a dread of the young man's strength, gave him during the time of the wedding-feast [for he then feasted them all] thirty of the most stout of their youth, in pretense to be his companions, but in reality to be a guard upon him, that he might not attempt to give them any disturbance. Now as they were drinking merrily and playing, Samson said, as was usual at such times, "Come, if I propose you a riddle, and you can expound it in these seven days' time, I will give you every one a linen shirt and a garment, as the reward of your wisdom." So they being very ambitious to obtain the glory of wisdom, together with the gains, desired him to propose his riddle. He, "That a devourer produced sweet food out of itself, though itself were very disagreeable." And when they were not able, in three days' time, to find out the meaning of the riddle, they desired the damsel to discover it by the means of her husband, and tell it them; and they threatened to burn her if she did not tell it them. So when the damsel entreated Samson to tell it her, he at first refused to do it; but when she lay hard at him, and fell into tears, and made his refusal to tell it a sign of his unkindness to her, he informed her of his slaughter of a lion, and how he found bees in his breast, and carried away three honey-combs, and brought them to her. Thus he, suspecting nothing of deceit, informed her of all, and she revealed it to those that desired to know it. Then on the seventh day, whereon they were to expound the riddle proposed to them, they met together before sun-setting, and said, "Nothing is more disagreeable than a lion to those that light on it, and nothing is sweeter than honey to those that make use of it." To which Samson made this rejoinder: "Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you." Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them.

Now, before Archelaus was gone up to Rome upon this message, he related this dream to his friends: That he saw ears of corn, in number ten, full of wheat, perfectly ripe, which ears, as it seemed to him, were devoured by oxen. And when he was awake and gotten up, because the vision appeared to be of great importance to him, he sent for the diviners, whose study was employed about dreams. And while some were of one opinion, and some of another, [for all their interpretations did not agree,] Simon, a man of the sect of the Essens, desired leave to speak his mind freely, and said that the vision denoted a change in the affairs of Archelaus, and that not for the better; that oxen, because that animal takes uneasy pains in his labors, denoted afflictions, and indeed denoted, further, a change of affairs, because that land which is ploughed by oxen cannot remain in its former state; and that the ears of corn being ten, determined the like number of years, because an ear of corn grows in one year; and that the time of Archelaus's government was over. And thus did this man expound the dream. Now on the fifth day after this dream came first to Archelaus, the other Archelaus, that was sent to Judea by Cæsar to call him away, came hither also.

Let us now see how we are to understand the expression “invisible image,” that we may in this way perceive how God is rightly called the Father of His Son; and let us, in the first place, draw our conclusions from what are customarily called images among men. That is sometimes called an image which is painted or sculptured on some material substance, such as wood or stone; and sometimes a child is called the image of his parent, when the features of the child in no respect belie their resemblance to the father. I think, therefore, that that man who was formed after the image and likeness of God may be fittingly compared to the first illustration. Respecting him, however, we shall see more precisely, God willing, when we come to expound the passage in Genesis. But the image of the Son of God, of whom we are now speaking, may be compared to the second of the above examples, even in respect of this, that He is the invisible image of the invisible God, in the same manner as we say, according to the sacred history, that the image of Adam is his son Seth. The words are, “And Adam begat Seth in his own likeness, and after his own image.” Now this image contains the unity of nature and substance belonging to Father and Son. For if the Son do, in like manner, all those things which the Father doth, then, in virtue of the Son doing all things like the Father, is the image of the Father formed in the Son, who is born of Him, like an act of His will proceeding from the mind. And I am therefore of opinion that the will of the Father ought alone to be sufficient for the existence of that which He wishes to exist. For in the exercise of His will He employs no other way than that which is made known by the counsel of His will. And thus also the existence of the Son is generated by Him. For this point must above all others be maintained by those who allow nothing to be unbegotten, i.e. unborn, save God the Father only. And we must be careful not to fall into the absurdities of those who picture to themselves certain emanations, so as to divide the divine nature into parts, and who divide God the Father as far as they can, since even to entertain the remotest suspicion of such a thing regarding an incorporeal being is not only the height of impiety, but a mark of the greatest folly, it being most remote from any intelligent conception that there should be any physical division of any incorporeal nature. Rather, therefore, as an act of the will proceeds from the understanding, and neither cuts off any part nor is separated or divided from it, so after some such fashion is the Father to be supposed as having begotten the Son, His own image; namely, so that, as He is Himself invisible by nature, He also begat an image that was invisible. For the Son is the Word, and therefore we are not to understand that anything in Him is cognisable by the senses. He is wisdom, and in wisdom there can be no suspicion of anything corporeal. He is the true light, which enlightens every man that cometh into this world; but He has nothing in common with the light of this sun. Our Saviour, therefore, is the image of the invisible God, inasmuch as compared with the Father Himself He is the truth: and as compared with us, to whom He reveals the Father, He is the image by which we come to the knowledge of the Father, whom no one knows save the Son, and he to whom the Son is pleased to reveal Him. And the method of revealing Him is through the understanding. For He by whom the Son Himself is understood, understands, as a consequence, the Father also, according to His own words: “He that hath seen me, hath seen the Father also.”

But, seeing there are found in the sacred Scriptures themselves certain expressions occurring in such a connection, that the opposite of this may appear capable of being understood from them, let us bring them forth before us, and, discussing them according to the rule of piety, let us furnish an explanation of them, in order that from those few passages which we now expound, the solution of those others which resemble them, and by which any power over the will seems to be excluded, may become clear. Those expressions, accordingly, make an impression on very many, which are used by God in speaking of Pharaoh, as when He frequently says, “I will harden Pharaoh’s heart.” For if he is hardened by God, and commits sin in consequence of being so hardened, the cause of his sin is not himself. And if so, it will appear that Pharaoh does not possess freedom of will; and it will be maintained, as a consequence, that, agreeably to this illustration, neither do others who perish owe the cause of their destruction to the freedom of their own will. That expression, also, in Ezekiel, when he says, “I will take away their stony hearts, and will give them hearts of flesh, that they may walk in my precepts, and keep my ways,” may impress some, inasmuch as it seems to be a gift of God, either to walk in His ways or to keep His precepts, if He take away that stony heart which is an obstacle to the keeping of His commandments, and bestow and implant a better and more impressible heart, which is called now a heart of flesh. Consider also the nature of the answer given in the Gospel by our Lord and Saviour to those who inquired of Him why He spoke to the multitude in parables. His words are: “That seeing they may not see; and hearing they may hear, and not understand; lest they should be converted, and their sins be forgiven them.” The words, moreover, used by the Apostle Paul, that “it is not of him that willeth, nor of him that runneth, but of God that showeth mercy;” in another passage also, “that to will and to do are of God;” and again, elsewhere, “Therefore hath He mercy upon whom He will, and whom He will He hardeneth. Thou wilt say then unto me, Why doth He yet find fault? For who shall resist His will? O man, who art thou that repliest against God? Shall the thing formed say to him who hath formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another to dishonour?”—these and similar declarations seem to have no small influence in preventing very many from believing that every one is to be considered as having freedom over his own will, and in making it appear to be a consequence of the will of God whether a man is either saved or lost.

And since this Jew of Celsus makes it a subject of reproach that Christians should make use of the prophets, who predicted the events of Christ’s life, we have to say, in addition to what we have already advanced upon this head, that it became him to spare individuals, as he says, and to expound the prophecies themselves; and after admitting the probability of the Christian interpretation of them, to show how the use which they make of them may be overturned. For in this way he would not appear hastily to assume so important a position on small grounds, and particularly when he asserts that the “prophecies agree with ten thousand other things more credibly than with Jesus.” And he ought to have carefully met this powerful argument of the Christians, as being the strongest which they adduce, and to have demonstrated with regard to each particular prophecy, that it can apply to other events with greater probability than to Jesus. He did not, however, perceive that this was a plausible argument to be advanced against the Christians only by one who was an opponent of the prophetic writings; but Celsus has here put in the mouth of a Jew an objection which a Jew would not have made. For a Jew will not admit that the prophecies may be applied to countless other things with greater probability than to Jesus; but he will endeavour, after giving what appears to him the meaning of each, to oppose the Christian interpretation, not indeed by any means adducing convincing reasons, but only attempting to do so.

But we wish to show that His instantaneous bodily disappearance from the cross was not better fitted to serve the purposes of the whole economy of salvation [than His remaining upon it was]. For the mere letter and narrative of the events which happened to Jesus do not present the whole view of the truth. For each one of them can be shown, to those who have an intelligent apprehension of Scripture, to be a symbol of something else. Accordingly, as His crucifixion contains a truth, represented in the words, “I am crucified with Christ,” and intimated also in these, “God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world;” and as His death was necessary, because of the statement, “For in that He died, He died unto sin once,” and this, “Being made conformable to His death,” and this, “For if we be dead with Him, we shall also live with Him:” so also His burial has an application to those who have been made conformable to His death, who have been both crucified with Him, and have died with Him; as is declared by Paul, “For we were buried with Him by baptism, and have also risen with Him.” These matters, however, which relate to His burial, and his sepulchre, and him who buried Him, we shall expound at greater length on a more suitable occasion, when it will be our professed purpose to treat of such things. But, for the present, it is sufficient to notice the clean linen in which the pure body of Jesus was to be enwrapped, and the new tomb which Joseph had hewn out of the rock, where “no one was yet lying,” or, as John expresses it, “wherein was never man yet laid.” And observe whether the harmony of the three evangelists here is not fitted to make an impression: for they have thought it right to describe the tomb as one that was “quarried or hewn out of the rock;” so that he who examines the words of the narrative may see something worthy of consideration, both in them and in the newness of the tomb,—a point mentioned by Matthew and John,—and in the statement of Luke and John, that no one had ever been interred therein before. For it became Him, who was unlike other dead men (but who even in death manifested signs of life in the water and the blood), and who was, so to speak, a new dead man, to be laid in a new and clean tomb, in order that, as His birth was purer than any other (in consequence of His being born, not in the way of ordinary generation, but of a virgin), His burial also might have the purity symbolically indicated in His body being deposited in a sepulchre which was new, not built of stones gathered from various quarters, and having no natural unity, but quarried and hewed out of one rock, united together in all its parts. Regarding the explanation, however, of these points, and the method of ascending from the narratives themselves to the things which they symbolized, one might treat more profoundly, and in a manner more adapted to their divine character, on a more suitable occasion, in a work expressly devoted to such subjects. The literal narrative, however, one might thus explain, viz. that it was appropriate for Him who had resolved to endure suspension upon the cross, to maintain all the accompaniments of the character He had assumed, in order that He who as a man had been put to death, and who as a man had died, might also as a man be buried. But even if it had been related in the Gospels, according to the view of Celsus, that Jesus had immediately disappeared from the cross, he and other unbelievers would have found fault with the narrative, and would have brought against it some such objection as this: “Why, pray, did he disappear after he had been put upon the cross, and not disappear before he suffered?” If, then, after learning from the Gospels that He did not at once disappear from the cross, they imagine that they can find fault with the narrative, because it did not invent, as they consider it ought to have done, any such instantaneous disappearance, but gave a true account of the matter, is it not reasonable that they should accord their faith also to His resurrection, and should believe that He, according to His pleasure, on one occasion, when the doors were shut, stood in the midst of His disciples, and on another, after distributing bread to two of His acquaintances, immediately disappeared from view, after He had spoken to them certain words?

THE hair is arranged in the sixth conformation, and ascendeth from below upwards, and toucheth the circles of most excellent fragrance, even unto the beginning of the mouth above; and the hair descendeth from the beginning (of the mouth above) unto the beginning of the opening of the mouth below. “Arise thou! Rabbi Yisa, and expound this conformation.”

THE eighth conformation. There goeth forth a certain tress of hairs surrounding the beard, and they hang down evenly into the heart. “Arise thou, Eleazar my son, and expound this conformation.”

Rabbi Schimeon spake unto Rabbi Eleazar his son, and said: “Arise, O my Son and expound the parts of the holy beard in its conformations.”

And therefore doth Solomon expound those two forms of the Woman; and concerning the first form indeed he worketh hiddenly, seeing it is hidden.

Therefore he hasteneth to expound this (saying immediately): “From the beginning, MRShITh, of the year,” which (word MRShITh being written thus), without the Aleph, A, symbolizeth judgment; for judgment is referred unto that side, although virtually (the word Merashith) is not judgment.

If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.

If he was a sage he would expound, and if not, the disciples of the sages would expound before him. If he was familiar with reading [the Scriptures] he would read, if not they would read before him. From what would they read before him? From Job, Ezra and Chronicles. Zechariah ben Kv’utal says: I have often read before him from Daniel.

They may not expound upon the subject of forbidden relations in the presence of three. Nor the work of creation in the presence of two. Nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge. Whoever speculates upon four things, it would have been better had he not come into the world: what is above, what is beneath, what came before, and what came after. And whoever takes no thought for the honor of his creator, it would have been better had he not come into the world.

Just as the water checks her so the water checks him, as it is said, “And shall enter”, “And shall enter” (Numbers 5:22,. Just as she is prohibited to the husband so is she prohibited to the lover, as it is said, “defiled … and is defiled” (Numbers 5:27,, the words of Rabbi Akiba. Rabbi Joshua said: thus Zechariah ben Hakatzav used to expound. Rabbi says: twice in the portion, “If she is defiled…defiled”--one referring [to her being prohibited] to the husband and the other to the paramour.

If idolaters worship mountains and hills these are permitted; but what is upon them is prohibited, as it is says, “you shall not covet the silver or the gold that is on them and take them” (Deut. 7:25). Rabbi Yose the Galilean says: [it says] “their gods on the mountains” (Deut. 12:, not their mountains which are their gods; “their gods on the hills” (ibid.), not their hills which are their gods. And why is an asherah prohibited? Because there was manual labour connected with it, and whatever has manual labour connected with it is prohibited. Rabbi Akiba said: let me expound and decide [the interpretation] before you: wherever you find a high mountain or elevated hill or green tree, know that an idolatrous object is there.

It is stated: “Males and females with discharges, menstruating women, and women having given birth read in the Torah and study midrash, practical rules, and homiletics; the person with qeri is forbidden all these.” Rebbi Abba bar Aḥa in the name of Rebbi: He may study practical rules but not homiletics. It is stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, only that he may not mention the Divine Name. Rebbi Zeïra asked before Rebbi Yasa: Did my teacher not prepare his lecture together with Rebbi Abun in the night? He said, yes. Rebbi Ḥiyya bar Abba prepared his lecture together with his son Rebbi Neḥemiah in the night. The next morning he said, anybody who has to do should go and do it.

About the rules of a person with an emission. Rebbi Abba bar Aḥa in the name of Rebbi. He may study practical rules but not homiletics. It was stated in the name of Rebbi Yose: He may repeat known rules but he may not expound the Mishnah. Some want to say, he may not mention the Divine Name.

Or if thou wilt, I can say [they differ in the interpretation of] a Scriptural passage; and they both expound the same verse, viz. "When thou liest down and when thou risest up" (Deut. vi. 7). R. Johanan holds that

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

R. Jose says : The Ba'al Keri may study what is familiar to him, but he must not expound the Mishnah. R. Jonathan b. Joseph says : He may expound the Mishnah but not the Talmud. R. Nathan b. Abishalom says : Also the Talmud may he expound, but he must not pronounce the name of God when it occurs. R. Johanan the Sandal-maker, disciple of R.'Akiba, said in the name of R.'Akiba : Such a man should not enter upon study at all. Another version of this statement is : Such a man should not enter a House of Study at all. R. Judah says : He may study the Halakot of Derek Eres.

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

The teacher stated above : "He may expound the Mishnah but not the Talmud." This supports the statement of R. El'ai, for R. El'ai declared that Rab Aha b. Jacob said in the name of our master : The Halakah is that he may expound the Mishnah but not the Talmud. This is as the Tannaim [taught] : He may expound the Mishnah but not the Talmud ; these are the words of R. Meir. R. Judah b. Gamaliel says in the name of R. Hannina b. Gamaliel : Both of them are forbidden ; but [the Rabbis] said to him : Both of them are permitted.

He then said, "Since a miracle was wrought for me with this verse, I will expound it." [He went to the House of Study and expounded]: "Thine, O Lord, is the greatness" — that refers to the work of Creation ; for so it is stated, "Who doeth great things past finding out" (Job ix. 10). "And the power" — that refers to the Exodus from Egypt ; as it is said, "And Israel saw the great work" etc. (Exod. xiv. 31). "And the glory" — that refers to the sun and moon which stood still for Joshua; as it is said, "And the sun stood still, and the moon stayed" (Josh. x. 13). "And the victory" [nesah] — that refers to the overthrow of Rome; for so it is stated, "And their life-blood [nesah] is dashed against My garments" (Is. Ixiii. 3). "And the majesty" — that refers to the battle at the valleys of Arnon ; as it is said, "Wherefore it is said in the book of the Wars of the Lord : Vaheb in Suphah, and the valleys of Arnon" (Num. xxi. 14). "For all that is in heaven and earth" — that refers to the war of Sisera ; as it is said, "They fought from heaven, the stars in their courses fought against Sisera" (Judges 5:20). "Thine is the kingdom, O Lord" — that refers to the war of Amalek ; for so it is stated, "The hand upon the throne of the Lord, the Lord will have war with Amalek from generation to generation" (Exod. xvii. 16). "And Thou art exalted" — that refers to the war of Gog and Magog ; for so it is stated, "Behold I am against thee, O Gog, chief prince of Meshech and Tubal" (Ezek. xxxviii. 3). "As head above all" — Rab Hanan b. Raba said in the name of Rab : Even the waterman is appointed by Heaven.

Our Rabbis have taught : When our Rabbis entered the vineyard of Jabneh, there were present R. Judah, R. Jose, R. Nehemiah and R. Eliezer, the son of R. Jose of Galilee. They all began to expound Torah in honour of the hospitality [which had been extended to them].

Further did R. Judah begin with the honour of the Torah and expound : "Attend and hear; this day thou art become a people unto the Lord thy God" (Deut. xxvii. 9). But was it on that day that the Torah had been given to Israel? Was that not the completion of forty years! But it is intended to teach thee that every day is the Torah endeared to them who study it as on the day that it was given on Mount Sinai.

And if you wish you can say that both agree that tradition comes to diminish and that the traditional Scriptural text is authoritative, but they differ as to whether one uses first [references] for exegesis: one Master holds that we do expound upon first references, and the other Master holds that we do not.

And how do the rabbis expound the words, "And he writes"? They need that [text for to teach that] with writing she becomes divorced, but she does not become divorced with money Lest I would have said, since her going out [from the married state] is compared to her entry into it just as her entry is with money, so is her exit, therefore it teaches us [this].

And the other? He deduces it from [the use of the form] kerituth [instead of that of] karet. And the others? They do not expound [the difference between] keritut and karet.

R. Judah said in the name of Shmuel: The halakhah is according to R. Tarfon. And Shmuel is consistent with his own opinion, or Shmuel said to those who sold hadasim, "Sell at the normal price, for if not, I will expound to you as R. Tarfon."

What is his reason? If you say that it is because he is lenient, why did he not expound to them as R. Akiva who is even more lenient? Three with broken tips are common, one with an unbroken tip is uncommon.

They asked of R. Hiyya b. Abba: If one listened but did not respond — what is the law? He answered them: The sages, the scribes, the leaders of the people and those who expound laid down that if one heard but did not respond he has fulfilled his obligation.

“Seven and twenty and a hundred provinces”. R. Hisda said: At first he ruled over seven, then over twenty [more], and finally over a hundred [more]. But if so, [what did you do with the verse], “And the years of the life of Amram were seven and thirty and a hundred years?” (Exodus 6:20). How do you expound this? It is different here, because the whole text is superfluous, since it is written, “From Hodu to Cush,” what would I then do with, “seven and twenty and a hundred provinces”? You must conclude that it is for a special lesson.

A blind man may publicly recite the Shema etc. It has been taught: They said to R. Judah: Many have seen [with their mind’s eye] to expound the Chariot, and yet they never saw it?

II. (1) Men are not to expound unlawful unions with a company of three, nor the work of Creation with two, nor the Chariot with one; but if a man do so, he must be a wise man, and one who has much knowledge of his own. Everyone who meddles with these four things that follow, it were better for him that he had not come into the world, viz., what is above and what is beneath, what is before and what is after. And every one who does not revere the glory of his Maker, it were better for him that he had not come into the world.

Thou saidst at first, Nor the Chariot with one, and again thou saidst, But if a man do so, he must be a wise man, and one who has much knowledge of his own. This is its meaning. Men are not to expound unlawful unions to three others, nor the work of Creation to two others, nor the Chariot to one other, but if they do, he must be a wise man, and one who has much knowledge of his own. Men are not to expound unlawful unions with three. What is the reason? Shall we say, It is on account of the passage, "each man to any that is near of kin" (Lev. xviii. 6)? "Each man" is equivalent to two, "that is near of kin" is equivalent to one; and the Merciful One said, "Ye shall not approach etc." But regard it thus; as it is written, "each man that curseth his God" (Lev. xxiv. 15), "each man that giveth of his seed unto Molech" (Lev. xx. 2), so it is with this passage also; but as these last must mean to include the strangers, who are cautioned for cursing the Lord, and for idolatry, like Israel, so that first quoted also must mean to include the strangers who are cautioned for unlawful unions, like Israel. But do we get it from the passage, "therefore shall ye keep my charge?" (Lev. xviii. 30) "Therefore shall ye keep" implies two, "my charge" one; for the Merciful One in this passage was forbidding the practice of "abominable customs" (ibid.). But as it is written, Ye therefore shall keep the Sabbath (Exod. xxxi. 14), "and ye shall keep the Unleavened Bread" (Exod. xii. 17), "and ye shall keep the charge of the sanctuary" (Numb. xviii. 5), so it is with this passage also. But R. Ashi said, How are we to explain, Men are not to expound unlawful unions with three? It means that they are not to expound the details of the subject with three others. What is the reason? The probability is that when two sit before their Rabbi one is wholly occupied with his Rabbi, and the other inclines his ear to instruction, but if there are three, one is wholly occupied with his Rabbi, but the other two are wholly occupied with each other, and know not what their Rabbi is saying, and they go forth from his lecture to allow things that are prohibited in the matter of unlawful unions. But if this be so, the whole Law should also by parity of reason come under this rule. No, for unlawful unions are different from other subjects. For the Mishnah teacher said, As for robbery and unlawful unions, a man's soul coveteth and lusteth for them. But if it be so, robbery also should come under the rule. No, for in the case of unlawful unions, whether the temptation is visible or not visible, the man's propensity is strong, but in the case of robbery, when the temptation is visible, his propensity is strong; when it is not visible, the propensity is not strong.

Thou saidst at first, Nor the Chariot with one, and again thou saidst, But if a man do so, he must be a wise man, and one who has much knowledge of his own. This is its meaning. Men are not to expound unlawful unions to three others, nor the work of Creation to two others, nor the Chariot to one other, but if they do, he must be a wise man, and one who has much knowledge of his own. Men are not to expound unlawful unions with three. What is the reason? Shall we say, It is on account of the passage, "each man to any that is near of kin" (Lev. xviii. 6)? "Each man" is equivalent to two, "that is near of kin" is equivalent to one; and the Merciful One said, "Ye shall not approach etc." But regard it thus; as it is written, "each man that curseth his God" (Lev. xxiv. 15), "each man that giveth of his seed unto Molech" (Lev. xx. 2), so it is with this passage also; but as these last must mean to include the strangers, who are cautioned for cursing the Lord, and for idolatry, like Israel, so that first quoted also must mean to include the strangers who are cautioned for unlawful unions, like Israel. But do we get it from the passage, "therefore shall ye keep my charge?" (Lev. xviii. 30) "Therefore shall ye keep" implies two, "my charge" one; for the Merciful One in this passage was forbidding the practice of "abominable customs" (ibid.). But as it is written, Ye therefore shall keep the Sabbath (Exod. xxxi. 14), "and ye shall keep the Unleavened Bread" (Exod. xii. 17), "and ye shall keep the charge of the sanctuary" (Numb. xviii. 5), so it is with this passage also. But R. Ashi said, How are we to explain, Men are not to expound unlawful unions with three? It means that they are not to expound the details of the subject with three others. What is the reason? The probability is that when two sit before their Rabbi one is wholly occupied with his Rabbi, and the other inclines his ear to instruction, but if there are three, one is wholly occupied with his Rabbi, but the other two are wholly occupied with each other, and know not what their Rabbi is saying, and they go forth from his lecture to allow things that are prohibited in the matter of unlawful unions. But if this be so, the whole Law should also by parity of reason come under this rule. No, for unlawful unions are different from other subjects. For the Mishnah teacher said, As for robbery and unlawful unions, a man's soul coveteth and lusteth for them. But if it be so, robbery also should come under the rule. No, for in the case of unlawful unions, whether the temptation is visible or not visible, the man's propensity is strong, but in the case of robbery, when the temptation is visible, his propensity is strong; when it is not visible, the propensity is not strong.

Thou saidst at first, Nor the Chariot with one, and again thou saidst, But if a man do so, he must be a wise man, and one who has much knowledge of his own. This is its meaning. Men are not to expound unlawful unions to three others, nor the work of Creation to two others, nor the Chariot to one other, but if they do, he must be a wise man, and one who has much knowledge of his own. Men are not to expound unlawful unions with three. What is the reason? Shall we say, It is on account of the passage, "each man to any that is near of kin" (Lev. xviii. 6)? "Each man" is equivalent to two, "that is near of kin" is equivalent to one; and the Merciful One said, "Ye shall not approach etc." But regard it thus; as it is written, "each man that curseth his God" (Lev. xxiv. 15), "each man that giveth of his seed unto Molech" (Lev. xx. 2), so it is with this passage also; but as these last must mean to include the strangers, who are cautioned for cursing the Lord, and for idolatry, like Israel, so that first quoted also must mean to include the strangers who are cautioned for unlawful unions, like Israel. But do we get it from the passage, "therefore shall ye keep my charge?" (Lev. xviii. 30) "Therefore shall ye keep" implies two, "my charge" one; for the Merciful One in this passage was forbidding the practice of "abominable customs" (ibid.). But as it is written, Ye therefore shall keep the Sabbath (Exod. xxxi. 14), "and ye shall keep the Unleavened Bread" (Exod. xii. 17), "and ye shall keep the charge of the sanctuary" (Numb. xviii. 5), so it is with this passage also. But R. Ashi said, How are we to explain, Men are not to expound unlawful unions with three? It means that they are not to expound the details of the subject with three others. What is the reason? The probability is that when two sit before their Rabbi one is wholly occupied with his Rabbi, and the other inclines his ear to instruction, but if there are three, one is wholly occupied with his Rabbi, but the other two are wholly occupied with each other, and know not what their Rabbi is saying, and they go forth from his lecture to allow things that are prohibited in the matter of unlawful unions. But if this be so, the whole Law should also by parity of reason come under this rule. No, for unlawful unions are different from other subjects. For the Mishnah teacher said, As for robbery and unlawful unions, a man's soul coveteth and lusteth for them. But if it be so, robbery also should come under the rule. No, for in the case of unlawful unions, whether the temptation is visible or not visible, the man's propensity is strong, but in the case of robbery, when the temptation is visible, his propensity is strong; when it is not visible, the propensity is not strong.

Thou saidst at first, Nor the Chariot with one, and again thou saidst, But if a man do so, he must be a wise man, and one who has much knowledge of his own. This is its meaning. Men are not to expound unlawful unions to three others, nor the work of Creation to two others, nor the Chariot to one other, but if they do, he must be a wise man, and one who has much knowledge of his own. Men are not to expound unlawful unions with three. What is the reason? Shall we say, It is on account of the passage, "each man to any that is near of kin" (Lev. xviii. 6)? "Each man" is equivalent to two, "that is near of kin" is equivalent to one; and the Merciful One said, "Ye shall not approach etc." But regard it thus; as it is written, "each man that curseth his God" (Lev. xxiv. 15), "each man that giveth of his seed unto Molech" (Lev. xx. 2), so it is with this passage also; but as these last must mean to include the strangers, who are cautioned for cursing the Lord, and for idolatry, like Israel, so that first quoted also must mean to include the strangers who are cautioned for unlawful unions, like Israel. But do we get it from the passage, "therefore shall ye keep my charge?" (Lev. xviii. 30) "Therefore shall ye keep" implies two, "my charge" one; for the Merciful One in this passage was forbidding the practice of "abominable customs" (ibid.). But as it is written, Ye therefore shall keep the Sabbath (Exod. xxxi. 14), "and ye shall keep the Unleavened Bread" (Exod. xii. 17), "and ye shall keep the charge of the sanctuary" (Numb. xviii. 5), so it is with this passage also. But R. Ashi said, How are we to explain, Men are not to expound unlawful unions with three? It means that they are not to expound the details of the subject with three others. What is the reason? The probability is that when two sit before their Rabbi one is wholly occupied with his Rabbi, and the other inclines his ear to instruction, but if there are three, one is wholly occupied with his Rabbi, but the other two are wholly occupied with each other, and know not what their Rabbi is saying, and they go forth from his lecture to allow things that are prohibited in the matter of unlawful unions. But if this be so, the whole Law should also by parity of reason come under this rule. No, for unlawful unions are different from other subjects. For the Mishnah teacher said, As for robbery and unlawful unions, a man's soul coveteth and lusteth for them. But if it be so, robbery also should come under the rule. No, for in the case of unlawful unions, whether the temptation is visible or not visible, the man's propensity is strong, but in the case of robbery, when the temptation is visible, his propensity is strong; when it is not visible, the propensity is not strong.

R. Jochanan said to R. El'azar, Come, I will fully instruct thee in the subject of the Chariot. He said to him, I am not old enough. When he was old enough, R. Jochanan's soul had passed away. R. Asi said to him, Come, and I will fully instruct thee in the subject of the Chariot. He said to him, If I had been worthy, I should have received full instruction from R. Jochanan thy teacher. R. Joseph was giving full instruction in the subject of the Chariot. The wise men of Pumbeditha were teaching the subject of Creation. They said to him, Would that our lord would instruct us fully in the subject of the Chariot. He said to them, Instruct me fully in the subject of Creation. After they had instructed him fully, they said to him, Would that our lord would instruct us fully in the subject of the Chariot. He said to them, There is a Baraitha with reference to these things which says, "Honey and milk are under thy tongue" (Cant. iv. 11). Let words sweeter than honey and milk be under thy tongue. R. Abohu said, It is drawn from this passage, viz., "things to be concealed under thy clothes" (Prov. xxvii. 26), that is to say, things which are the secrets of the world shall be under thy clothes. They said to him, We have worked in them as far as the words, "And he said unto me, Son of man" (Ezek. ii. 1). He said to them, But this is the subject of the Chariot. Some one puts a difficulty. How far does the subject of the Chariot reach? Rab says, It reaches to the last occurrence of the expression, "I saw" (Ezek. i. 27). R. Isaac says, It reaches to the Chashmal. We instruct fully to the words, "and I saw;" thenceforward we only impart the heads of the divisions. There are others who say, As far as, "and I saw," we impart the heads of the divisions; thenceforward, if the man be wise and of ready intelligence, Yes; if not, No. And how are we to expound in Chashmal? For there is the story of the child, who was studying in Chashmal, and there came out a fire and consumed him. The case of the child is different, for he had not reached the fitting age.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

Our Rabbis have taught thus: There is a matter concerning Rabban Jochanan ben Zakkai, that he was riding upon his ass and was travelling on the road, and R. El'azar ben Arakh was behind him, as driver. [El'azar] said to him, Rabbi, teach me a section on the subject of the Chariot. [Jochanan] said to him, Have I not taught you thus, nor the Chariot with one, but if a man do so, he must be a wise man and one who has much knowledge of his own? [El'azar] said to him, Rabbi, allow me to say before thee one thing which thou hast taught me. [Jochanan] said to him, Say on. Immediately Rabban Jochanan ben Zakkai dismounted from the ass, and wrapped himself up and seated himself upon the stone under the olive tree. [El'azar] said to him, Rabbi, wherefore didst thou dismount from the ass? [Jochanan] said to him, Is it possible that thou shouldest investigate the subject of the Chariot and that the Shechinah is with us, and that the ministering angels accompany us, and that I should ride upon the ass? Immediately R. El'azar ben Arakh entered upon the subject of the Chariot and expounded, and there came down fire from heaven and encircled all the terebinth trees which were in the field. They all opened their mouths and uttered a song. What was the song which they uttered? "Praise the Lord from the earth, ye dragons and all deeps ... fruitful trees and all cedars ... praise ye the Lord" (Ps. cxlviii. 7, 9, 14). An angel answered from the fire and said, This is the subject of the Chariot. R. Jochanan ben Zakkai stood up and kissed him upon his head and said, Blessed be the Lord God of Israel, who hath given to Abraham our father a son who knoweth to do wisely and to search and expound in the subject of the Chariot. There is one who expoundeth well, but doth not perform well. There is one who performeth well, but doth not expound well. Thou dost expound well and dost perform well. Blessed art thou, Abraham our father, from whose loins hath come forth El'azar ben Arakh.

And when these things were told to R. Joshua, he and R. Jose, the priest, were travelling on the road. They said, Let us also expound on the subject of the Chariot. R. Joshua opened his mouth and expounded. And it was the day of the summer solstice. The heavens were wrapped in clouds, and there appeared the form of a bow in the cloud, and the ministering angels were assembling and coming to hearken, as the children of men assemble and come to look on at the festivities of bridegroom and bride. R. Jose the priest went forward and uttered these words before Rabban Jochanan ben Zakkai, and he said, Blessed are ye, and blessed is she that bare you. Blessed are mine eyes, that they have thus seen. And also in my dream I and ye were resting upon Mount Sinai, and a Bath-kol was sent to us from heaven which said, Come up hither, come up hither. Large banqueting chambers are prepared and fair coverlets are spread for you, you and your disciples and your disciples' disciples, as fitted to attain to the third degree of blessedness.

What did he expound? Rabbah bar bar-Channah said that R. Jochanan said, "And he came from the ten thousands of holy ones" (Deut. xxxiii. 2). He is clearly marked among His ten thousand. And R. Abohu said, "The chiefest among ten thousand" (Cant. v. 10). He is a sign among His ten thousand. And Resh Lakish said, "The LORD of hosts is His name" (Is. xlviii. 2). He is LORD amid His host. And R. Chia bar Abba said that R. Jochanan said, "The LORD was not in the wind: and after the wind an earthquake; but the LORD was not in the earthquake: and after the earthquake a fire; but the LORD was not in the fire: and after the fire a still small voice. And behold, the LORD passed by" (1 Kings xix. 11, 12).

Rav Adda bar Ahava says in the name of Rav, The halacha is like Rabbi Chanania ben Gmaliel. Rav Yosef asked, Who went up to heaven, returned and said this? Abaye responded, rather it's like that which Rebbi Yehoshua ben Levi said, Three things that Beis Din shel mattah [court] did that Beis din shel malleh [the heavenly court] agreed to. Who ascended returned and told us? Rather we expounded verses, so too here we expound verses.