nebuchadnezzar

In his days Nebuchadnezzar king of Babylon came up, and Jehoiakim became his servant three years: then he turned and rebelled against him.

At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, and the city was besieged.

And Nebuchadnezzar king of Babylon came against the city, and his servants did besiege it.

And it came to pass in the ninth year of his reign, in the tenth month, in the tenth day of the month, that Nebuchadnezzar king of Babylon came, he, and all his host, against Jerusalem, and pitched against it; and they built forts against it round about.

And in the fifth month, on the seventh day of the month, which is the nineteenth year of king Nebuchadnezzar king of Babylon, came Nebuzaradan, captain of the guard, a servant of the king of Babylon, unto Jerusalem:

And as for the people that remained in the land of Judah, whom Nebuchadnezzar king of Babylon had left, even over them he made Gedaliah the son of Ahikam, the son of Shaphan, ruler.

And Jehozadak went into captivity, when the LORD carried away Judah and Jerusalem by the hand of Nebuchadnezzar.

Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, to carry him to Babylon.

Nebuchadnezzar also carried of the vessels of the house of the LORD to Babylon, and put them in his temple at Babylon.

And when the year was expired, king Nebuchadnezzar sent, and brought him to Babylon, with the goodly vessels of the house of the LORD, and made Zedekiah his brother king over Judah and Jerusalem.

And he also rebelled against king Nebuchadnezzar, who had made him swear by God: but he stiffened his neck, and hardened his heart from turning unto the LORD God of Israel.

Also Cyrus the king brought forth the vessels of the house of the LORD, which Nebuchadnezzar had brought forth out of Jerusalem, and had put them in the house of his gods;

Now these are the children of the province that went up out of the captivity, of those which had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and came again unto Jerusalem and Judah, every one unto his city;

But after that our fathers had provoked the God of heaven unto wrath, he gave them into the hand of Nebuchadnezzar the king of Babylon, the Chaldean, who destroyed this house, and carried the people away into Babylon.

And the vessels also of gold and silver of the house of God, which Nebuchadnezzar took out of the temple that was in Jerusalem, and brought them into the temple of Babylon, those did Cyrus the king take out of the temple of Babylon, and they were delivered unto one, whose name was Sheshbazzar, whom he had made governor;

And also let the golden and silver vessels of the house of God, which Nebuchadnezzar took forth out of the temple which is at Jerusalem, and brought unto Babylon, be restored, and brought again unto the temple which is at Jerusalem, every one to his place, and place them in the house of God.

These are the children of the province, that went up out of the captivity, of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away, and came again to Jerusalem and to Judah, every one unto his city;

Who had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.

And now have I given all these lands into the hand of Nebuchadnezzar the king of Babylon, my servant; and the beasts of the field have I given him also to serve him.

And it shall come to pass, that the nation and kingdom which will not serve the same Nebuchadnezzar the king of Babylon, and that will not put their neck under the yoke of the king of Babylon, that nation will I punish, saith the LORD, with the sword, and with the famine, and with the pestilence, until I have consumed them by his hand.

Which Nebuchadnezzar king of Babylon took not, when he carried away captive Jeconiah the son of Jehoiakim king of Judah from Jerusalem to Babylon, and all the nobles of Judah and Jerusalem;

Within two full years will I bring again into this place all the vessels of the LORD’s house, that Nebuchadnezzar king of Babylon took away from this place, and carried them to Babylon:

And Hananiah spake in the presence of all the people, saying, Thus saith the LORD; Even so will I break the yoke of Nebuchadnezzar king of Babylon from the neck of all nations within the space of two full years. And the prophet Jeremiah went his way.

For thus saith the LORD of hosts, the God of Israel; I have put a yoke of iron upon the neck of all these nations, that they may serve Nebuchadnezzar king of Babylon; and they shall serve him: and I have given him the beasts of the field also.

Now these are the words of the letter that Jeremiah the prophet sent from Jerusalem unto the residue of the elders which were carried away captives, and to the priests, and to the prophets, and to all the people whom Nebuchadnezzar had carried away captive from Jerusalem to Babylon;

By the hand of Elasah the son of Shaphan, and Gemariah the son of Hilkiah, (whom Zedekiah king of Judah sent unto Babylon to Nebuchadnezzar king of Babylon) saying,

The word which came unto Jeremiah from the LORD, when Nebuchadnezzar king of Babylon, and all his army, and all the kingdoms of the earth of his dominion, and all the people, fought against Jerusalem, and against all the cities thereof, saying,

But the Chaldeans’ army pursued after them, and overtook Zedekiah in the plains of Jericho: and when they had taken him, they brought him up to Nebuchadnezzar king of Babylon to Riblah in the land of Hamath, where he gave judgment upon him.

In the third year of the reign of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon unto Jerusalem, and besieged it.

Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar.

And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him.

But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these;

Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him.

Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon.

Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up.

Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.

Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up.

That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up:

Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up.

They spake and said to the king Nebuchadnezzar, O king, live for ever.

Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king.

Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up?

Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter.

Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated.

Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king.

Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire.

Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God.

Nebuchadnezzar the king, unto all people, nations, and languages, that dwell in all the earth; Peace be multiplied unto you.

I Nebuchadnezzar was at rest in mine house, and flourishing in my palace:

This dream I king Nebuchadnezzar have seen. Now thou, O Belteshazzar, declare the interpretation thereof, forasmuch as all the wise men of my kingdom are not able to make known unto me the interpretation: but thou art able; for the spirit of the holy gods is in thee.

All this came upon the king Nebuchadnezzar.

While the word was in the king’s mouth, there fell a voice from heaven, saying, O king Nebuchadnezzar, to thee it is spoken; The kingdom is departed from thee.

The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws.

And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth for ever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation:

Now I Nebuchadnezzar praise and extol and honour the King of heaven, all whose works are truth, and his ways judgment: and those that walk in pride he is able to abase.

Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.

There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;

O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

Now, my brethren, learn first what befell Zion: how that Nebuchadnezzar king of Babylon came up against us.

THAT WE CHRISTIANS OUGHT TO UNDERSTAND TO OBSERVE THE PASCHAL SEASON AND NOT KEEP IT IN ERROR ON ANY OTHER DAYS, BUT IN THE WEEK IN WHICH THE PASSOVER COMES ON THE FOURTEENTH DAY (OF THE MONTH). [v., 17.] Ye, beloved brethren, who have been bought with the precious blood of Christ, ought to keep the feast of the holy Passover with all exactness and understanding. For day and night are equal on the twenty-fifth (day) of the month Magabit. Make your reckoning sure, for our Lord did not suffer twice in one year. Do you also take heed to keep the memorial of His sufferings once only every year. For our sakes He died, and (therefore) consent not to keep the feast along with the Jews, for there is no love between us and them. [or they in folly have erred in their reckoning, though they think they are exact. Wherefore they are dishonoured in all the earth, and have departed from the truth. But do you take heed to the reckoning of the day on the twenty-fifth (day) of Magabit, which is the twenty-second (day) of the month Magabit according to the reckoning of the Hebrews, and observe this reckoning until the twenty-first (day). And further make no mistake in the reckoning of the Passover, lest it be celebrated before the (festival of) Hosanna, that the Passover may not fall twice in one year through inaccurate reckoning. But let the holy day of the resurrection of our Lord and Saviour Jesus Christ be celebrated on the holy Christian Sabbath. (v., 18.) And further let the fast of the holy Passover be from the second day of the week until the first Sabbath, the vigil of the Passover. And in the week of the Passion cat nothing except bread, and water and salt. Abstain on these days of the Fast from eating flesh and drinking wine, for they are days of mourning and sorrow. Above all in these six days, if any one be able to fast, let him patiently endure for two days; but if he be not able, let him fast on one day, and keep himself from evil-doing. For our Lord saith, “The sons of the bridegroom cannot fast so long as the bridegroom is with them, but days will come when the bridegroom shall be taken from them; then shall they fast.’ [v., 19.] For in these six days the Jews took our Lord from us, and crucified Him on the Cross, and reckoned Him with the transgressors. Wherefore we command you to fast, even as we ourselves have done since He ascended into heaven. And as for the other days, let them fast on the fourth and sixth days of the week until the ninth hour, and whoso wisheth let him fast till the sun set. And keep vigil at night until the cock crow, being: gathered together in the church for praise and prayer, (and) reading the Law, and the prophets, and the psalms of David. And after ye have baptized (the catechumens), read the Gospel with fear and trembling, and teach the people things tending to profit and the salvation of their souls; and pray ye to God that Israel may turn to repentance, and be saved from ungodliness. For the Governor washed his hands, and said, “I am innocent of the blood of this just man,” but (they of) Israel cried out, and said, “His blood be on us, and on our children.” Then Pilate said unto them, “Shall I crucify your king? And they answered, and said, we have no king but Caesar: crucify him, crucify him, for everyone that maketh himself a king is a rebel against Caesar. And they answered, and said, If thou let this man go, thou art not Caesar’s friend.” Pilate the governor and Herod the King commanded that He should be crucified, that it might be fulfilled which was written, saying, ‘“ Why have the nations raged, and the peoples spoken vain things? The kings of the earth have risen up, and the rulers also have assembled together against the Lord and against his anointed.” And again it is said, “ And they have cast away their brother as an unclean corpse.”! Then they crucified Him on the sixth day of the week and He rose again on the Sabbath day. The Scripture was fulfilled which saith, “Arise, O God, and judge the earth, for thou shalt have inheritance among all the nations.” " And moreover it is said, “Now will I arise, saith the Lord, and will appoint salvation, and deal boldly in him.” And again it is said, ‘Arise, O Lord, in thine anger, and be thou exalted above mine enemies.” And moreover it is said, ‘Render to them their recompense upon their heads.”. And for this cause offer ye also your sacrifice as the Lord hath commanded you. For He said, “Thus do ye in remembrance of me.” Finish the fast, then, with joy and gladness, and keep the feast, for our Lord Jesus Christ hath risen from the dead, and His resurrection hath given us hope. Let this ordinance be unto you a law for ever until He come again in glory. For the Jews have not believed in the resurrection of our Saviour, but we Christians believe in His resurrection, for all who hope in His holy resurrection shall find life eternal. [v., 20.) Keep, then, a feast on the eighth day, for on it the Lord appeared. Thomas said, To me also He appeared, and made me glad, (shewing me) the marks in His hands and His feet, and the wound in His holy side. Though before was faithless, and believed not in His resurrection, He shewed me openly the wound in His right side. On the fortieth day keep a feast, for on it He finished all (His) dispensation and ascended into heaven to the Father who had raised Him (from the dead), and He sat down on the right hand of power, and subjected His enemies under the footstool of His feet; and He shall come again in glory and great power to judge the living and the dead, and He shall render to everyone according to his works. And behold the Jews who crucified Him shall see the beloved Son of God. For even until now the Jews are gathered together on the tenth (day) of the ninth month, reading the Lamentations of Jeremiah the prophet (where it is said) “The spirit of our life, Jesus Christ they have taken from us, and have afflicted him.” And moreover they read what Baruch wrote, “This is our God; there is none other that is like unto him. He found every way of life, and gave it to Jacob his servant and to Israel his beloved. And after this he walked upon the earth.” And as they read this, they weep and mourn. And thus they do, making it seem a mourning for the desolation which Nebuchadnezzar wrought, and pretending it is the truth. And ten days after He ascended (was) the fulfilment of Pentecost, for on that day at the third hour Jesus Christ sent unto us the Paraclete, and filled us with His power, and we spake with new tongues, (declaring) that Jesus Christ is the Messiah of God, who hath authority to judge the living and the dead. And concerning Him Moses bare witness, and said, The Lord our God took fire, and caused it to come down as rain.” And in like manner Jacob saw Him in the likeness of a man, and said, “I have seen the Lord our God face to face, and my life is preserved.” And Abraham also received Him as a stranger and believed that He was God. This is the chief of the hosts of the armies of God whom Joshua the son of Nun saw; and moreover as a strong man in armour He helped him by Jericho, and then Joshua did reverence to Him as a servant doth to his lord. And again, this is He of whom Samuel the prophet knew that He was Christ the Anointed of God. And further priests and kings called Him the Anointed. And again, He it was whom David knew, and spake with fear (concerning) the glory of the Beloved. ‘My heart hath uttered a good word and I have made known my work to the king; my tongue is as the pen of a scribe that writeth speedily. His beauty is fairer than the sons of men, grace hath been poured forth from his lips; therefore God hath blessed thee for ever. Gird thee with thy sword upon thy thigh, O mighty one, in thy beauty and thy comeliness. Advance, prosper and reign, because of righteousness, and uprightness, and meekness, and the glory of thy right hand shall lead thee. Thy arrows are sharp, O mighty one—the peoples shall fall under thee—in the heart of the king’s enemies. Thy throne, O Lord, is for ever and ever, a sceptre of righteousness is the sceptre of thy Kingdom. Thou hast loved righteousness and hated iniquity; therefore the Lord thy God hath anointed (thee) with the oil of gladness above thy fellows.” And concerning Him Solomon saith, ‘“‘The Lord created me in the beginning of his way for his works, before the world be founded me, in the beginning before he made the earth, and before he -made the abysses, and before the fountains of water issued forth, and before he set in order the mountains; before all the hills he begat me.” And moreover Isaiah the prophet saith, “A rod shall come forth from the root of Jesse, and a flower shall ascend from its stock, and shall be set as a ruler of the nations.” And again, Solomon saith, “Wisdom hath built herself a house.” And moreover, Zechariah saith, “Rejoice greatly, daughter of Zion, and publish (it), daughter of Jerusalem; behold thy King cometh; he is righteous and bringeth salvation, and is meek, and rideth on an ass, and on the foal of an ass.”! And moreover, Daniel saith, ‘‘The Son of man came to the ancient of days. He then is the stone (that) came down from the mountain, (cut out) without hands."; We also declare (and) proclaim unto you that He is the Word of God that was before the world, and moreover is equal with Him in everything. Believe in Him that ye may find life eternal; but if ye believe not in Him, ye shall find condemnation. He who believeth not on the Son shall not see life eternal, and the wrath of God abideth on him. And after the feast of Pentecost keep a feast for seven days, and then fast; for we ought to rejoice and be glad because He hath granted us that we should receive the gift of the Holy Spirit. Moses and Elijah fasted for forty days. And Daniel also fasted for three weeks, and ate no pleasant food, nor did flesh and wine enter into his mouth. And the blessed Hannah, when she made supplication to God to grant her a son [Samuel], said, “I have not drunk wine to be drunken, but my heart was strong in the Lord.” And the men of Nineveh fasted for three days and three nights. Esther, and Mordecai, and Judith were saved by fasting from the wicked Holofernes and from Haman. And David also saith, ‘My knees are weak through fasting, and my flesh is dried for want of oil.” Do ye also fast and ask of Him pardon of sin. And fast besides. on the fourth and sixth days of the week, giving alms to the poor; and honour the Sabbath being gathered together in the church with joy and gladness; and on the other Sabbaths fast not, but only on one day, the vigil of the Passover. And if there be anyone who fasteth on the Christian Sabbath which is (the day of) His holy resurrection, or at Pentecost, (that is) until the feast of Pentecost —they who do thus, and mourn on the feasts of the Lord, have no remission of sin. Do ye keep on them a spiritual feast, and never appear sad.

For even now, on the tenth day of the month Gorpiæus, when they assemble together, they read the Lamentations of Jeremiah, in which it is said, The Spirit before our face, Christ the Lord was taken in their destructions; and Baruch, in whom it is written, This is our God; no other shall be esteemed with Him. He found out every way of knowledge, and showed it to Jacob His son, and Israel His beloved. Afterwards He was seen upon earth, and conversed with men. And when they read them, they lament and bewail, as themselves suppose, that desolation which happened by Nebuchadnezzar; but, as the truth shows, they unwillingly make a prelude to that lamentation which will overtake them. But after ten days from the ascension, which from the first Lord's day is the fiftieth day, keep a great festival: for on that day, at the third hour, the Lord Jesus sent on us the gift of the Holy Ghost, and we were filled with His energy, and we spoke with new tongues, as that Spirit did suggest to us; and we preached both to Jews and Gentiles, that He is the Christ of God, who is determined by Him to be the Judge of quick and dead. To Him did Moses bear witness, and said: The Lord received fire from the Lord, and rained it down. Him did Jacob see as a man, and said: I have seen God face to face, and my soul is preserved. Him did Abraham entertain, and acknowledge to be the Judge, and his Lord. Him did Moses see in the bush; concerning Him did he speak in Deuteronomy: A Prophet will the Lord your God raise up unto you out of your brethren, like me; Him shall you hear in all things, whatsoever He shall say unto you. And it shall be, that every soul that will not hear that Prophet, shall be destroyed from among his people. Him did Joshua the Son of Nun see, as the captain of the Lord's host, in armour, for their assistance against Jericho; to whom he fell down, and worshipped, as a servant does to his master. Him Samuel knew as the Anointed of God, and thence named the priests and the kings the anointed. Him David knew, and sung an hymn concerning Him, A song concerning the Beloved; and adds in his person, and says, Gird Your sword upon Your thigh, O You who are mighty in Your beauty and renown: go on, and prosper, and reign, for the sake of truth, and meekness, and righteousness; and Your right hand shall guide You after a wonderful manner. Your darts are sharpened, O You that are mighty; the people shall fall under You in the heart of the king's enemies. Wherefore God, Your God, has anointed You with the oil of gladness above Your fellows. Concerning Him also spoke Solomon, as in His person: The Lord created me the beginning of His ways, for His works: before the world He founded me, in the beginning before He made the earth, before the fountains of waters came, before the mountains were fastened; He begot me before all the hills. And again: Wisdom built herself a house. Concerning Him also Isaiah said: A Branch shall come out of the root of Jesse, and a Flower shall spring out of his root. And, There shall be a root of Jesse; and He that is to rise to reign over the Gentiles, in Him shall the Gentiles trust. And Zechariah says: Behold, your King comes unto you, just, and having salvation; meek, and riding upon an ass, and upon a colt, the foal of an ass. Him Daniel describes as the Son of man coming to the Father, and receiving all judgment and honour from Him; and as the stone cut out of the mountain without hands, and becoming a great mountain, and filling the whole earth, dashing to pieces the many governments of the smaller countries, and the polytheism of gods, but preaching the one God, and ordaining the monarchy of the Romans. Concerning Him also did Jeremiah prophesy, saying: The Spirit before His face, Christ the Lord, was taken in their snares: of whom we said, Under His shadow we shall live among the Gentiles. Ezekiel also, and the following prophets, affirm everywhere that He is the Christ, the Lord, the King, the Judge, the Lawgiver, the Angel of the Father, the only-begotten God. Him therefore do we also preach to you, and declare Him to be God the Word, who ministered to His God and Father for the creation of the universe. By believing in Him you shall live, but by disbelieving you shall be punished. For he that is disobedient to the Son shall not see life, but the wrath of God abides on him. Therefore, after you have kept the festival of Pentecost, keep one week more festival, and after that fast; for it is reasonable to rejoice for the gift of God, and to fast after that relaxation: for both Moses and Elijah fasted forty days, and Daniel for three weeks of days did not eat desirable bread, and flesh and wine did not enter into his mouth. And blessed Hannah, when she asked for Samuel, said: I have not drunk wine nor strong drink, and I pour out my soul before the Lord. And the Ninevites, when they fasted three days and three nights, escaped the execution of wrath. And Esther, and Mordecai, and Judith, by fasting, escaped the insurrection of the ungodly Holofernes and Haman. And David says: My knees are weak through fasting, and my flesh fails for want of oil. You should therefore fast, and ask your petitions of God. We enjoin you to fast every fourth day of the week, and every day of the preparation, and the surplusage of your fast bestow upon the needy; every Sabbath day excepting one, and every Lord's day, hold your solemn assemblies, and rejoice: for he will be guilty of sin who fasts on the Lord's day, being the day of the resurrection, or during the time of Pentecost, or, in general, who is sad on a festival day to the Lord. For on them we ought to rejoice, and not to mourn.

And the Queen gave the boy to the nurses, and he grew up in the house of the King, and she called his name "Nabukednasar" (Nebuchadnezzar), which is, being interpreted, "By the luck of the bird."

Being taught, then, by him that there is one Israel according to the flesh, and another according to the Spirit, when the Saviour says, “I am not sent but to the lost sheep of the house of Israel,” we do not understand these words as those do who savour of earthly things, i.e. the Ebionites, who derive the appellation of “poor” from their very name (for “Ebion” means “poor” in Hebrew); but we understand that there exists a race of souls which is termed “Israel,” as is indicated by the interpretation of the name itself: for Israel is interpreted to mean a “mind,” or “man seeing God.” The apostle, again, makes a similar revelation respecting Jerusalem, saying, “The Jerusalem which is above is free, which is the mother of us all.” And in another of his epistles he says: “But ye are come unto mount Zion, and to the city of the living God, and to the heavenly Jerusalem, and to an innumerable company of angels, and to the church of the first-born which is written in heaven.” If, then, there are certain souls in this world who are called Israel, and a city in heaven which is called Jerusalem, it follows that those cities which are said to belong to the nation of Israel have the heavenly Jerusalem as their metropolis; and that, agreeably to this, we understand as referring to the whole of Judah (of which also we are of opinion that the prophets have spoken in certain mystical narratives), any predictions delivered either regarding Judea or Jerusalem, or invasions of any kind, which the sacred histories declare to have happened to Judea or Jerusalem. Whatever, then, is either narrated or predicted of Jerusalem, must, if we accept the words of Paul as those of Christ speaking in him, be understood as spoken in conformity with his opinion regarding that city which he calls the heavenly Jerusalem, and all those places or cities which are said to be cities of the holy land, of which Jerusalem is the metropolis. For we are to suppose that it is from these very cities that the Saviour, wishing to raise us to a higher grade of intelligence, promises to those who have well managed the money entrusted to them by Himself, that they are to have power over ten or five cities. If, then, the prophecies delivered concerning Judea, and Jerusalem, and Judah, and Israel, and Jacob, not being understood by us in a carnal sense, signify certain divine mysteries, it certainly follows that those prophecies also which were delivered either concerning Egypt, or the Egyptians, or Babylonia and the Babylonians, and Sidon and the Sidonians, are not to be understood as spoken of that Egypt which is situated on the earth, or of the earthly Babylon, Tyre, or Sidon. Nor can those predictions which the prophet Ezekiel delivered concerning Pharaoh king of Egypt, apply to any man who may seem to have reigned over Egypt, as the nature of the passage itself declares. In a similar manner also, what is spoken of the prince of Tyre cannot be understood of any man or king of Tyre. And how could we possibly accept, as spoken of a man, what is related in many passages of Scripture, and especially in Isaiah, regarding Nebuchadnezzar? For he is not a man who is said to have “fallen from heaven,” or who was “Lucifer,” or who “arose in the morning.” But with respect to those predictions which are found in Ezekiel concerning Egypt, such as that it is to be destroyed in forty years, so that the foot of man should not be found within it, and that it should suffer such devastation, that throughout the whole land the blood of men should rise to the knees, I do not know that any one possessed of understanding could refer this to that earthly Egypt which adjoins Ethiopia. But let us see whether it may not be understood more fittingly in the following manner: viz. that as there is a heavenly Jerusalem and Judea, and a nation undoubtedly which inhabits it, and is named Israel; so also it is possible that there are certain localities near to these which may seem to be called either Egypt, or Babylon, or Tyre, or Sidon, and that the princes of these places, and the souls, if there be any, that inhabit them, are called Egyptians, Babylonians, Tyrians, and Sidonians. From whom also, according to the mode of life which they lead there, a sort of captivity would seem to result, in consequence of which they are said to have fallen from Judea into Babylonia or Egypt, from a higher and better condition, or to have been scattered into other countries.

Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,” we do not understand the expression as the Ebionites do, who are poor in understanding (deriving their name from the poverty of their intellect—Ebion signifying “poor” in Hebrew), so as to suppose that the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.” Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.” And in another epistle: “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and to the church of the first-born which are written in heaven.” If, then, Israel is among the race of souls, and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole territory included within the cities of the holy land. For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their “pounds” well, He assigns the presidency over five or ten cities. If, therefore, the prophecies relating to Judea, and Jerusalem, and Israel, and Judah, and Jacob, not being understood by us in a “carnal” sense, indicate some such mysteries [as already mentioned], it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these “bodily” Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their “spiritual” [counterparts]. For if there be “spiritual” Israelites, it follows that there are also “spiritual” Egyptians and Babylonians. For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration. Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. And what is said in many places, and especially in Isaiah, of Nebuchadnezzar, cannot be explained of that individual. For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning. Nor would any man of understanding interpret what is said in Ezekiel about Egypt—viz. that in forty years it should be laid desolate, so that the footstep of man should not be found thereon, and that the ravages of war should be so great that the blood should run throughout the whole of it, and rise to the knees—of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun.

Now, if the statements made to us regarding Israel, and its tribes and its families, are calculated to impress us, when the Saviour says, “I was not sent but to the lost sheep of the house of Israel,” we do not understand the expression as the Ebionites do, who are poor in understanding (deriving their name from the poverty of their intellect—Ebion signifying “poor” in Hebrew), so as to suppose that the Saviour came specially to the “carnal” Israelites; for “they who are the children of the flesh are not the children of God.” Again, the apostle teaches regarding Jerusalem as follows: “The Jerusalem which is above is free, which is the mother of us all.” And in another epistle: “But ye are come unto mount Zion, and to the city of the living God, to the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and to the church of the first-born which are written in heaven.” If, then, Israel is among the race of souls, and if there is in heaven a city of Jerusalem, it follows that the cities of Israel have for their metropolis the heavenly Jerusalem, and it consequently is the metropolis of all Judea. Whatever, therefore, is predicted of Jerusalem, and spoken of it, if we listen to the words of Paul as those of God, and of one who utters wisdom, we must understand the Scriptures as speaking of the heavenly city, and of the whole territory included within the cities of the holy land. For perhaps it is to these cities that the Saviour refers us, when to those who have gained credit by having managed their “pounds” well, He assigns the presidency over five or ten cities. If, therefore, the prophecies relating to Judea, and Jerusalem, and Israel, and Judah, and Jacob, not being understood by us in a “carnal” sense, indicate some such mysteries [as already mentioned], it will follow also that the predictions concerning Egypt and the Egyptians, Babylon and the Babylonians, Tyre and the Tyrians, Sidon and the Sidonians, or the other nations, are spoken not only of these “bodily” Egyptians, and Babylonians, and Tyrians, and Sidonians, but also of their “spiritual” [counterparts]. For if there be “spiritual” Israelites, it follows that there are also “spiritual” Egyptians and Babylonians. For what is related in Ezekiel concerning Pharaoh king of Egypt does not at all apply to the case of a certain man who ruled or was said to rule over Egypt, as will be evident to those who give it careful consideration. Similarly, what is said about the ruler of Tyre cannot be understood of a certain man who ruled over Tyre. And what is said in many places, and especially in Isaiah, of Nebuchadnezzar, cannot be explained of that individual. For the man Nebuchadnezzar neither fell from heaven, nor was he the morning star, nor did he arise upon the earth in the morning. Nor would any man of understanding interpret what is said in Ezekiel about Egypt—viz. that in forty years it should be laid desolate, so that the footstep of man should not be found thereon, and that the ravages of war should be so great that the blood should run throughout the whole of it, and rise to the knees—of that Egypt which is situated beside the Ethiopians whose bodies are blackened by the sun.

Mark now, whether he who charges us with having committed errors of the most impious kind, and with having wandered away from the [true meaning] of the divine enigmas, is not himself clearly in error, from not observing that in the writings of Moses, which are much older not merely than Heraclitus and Pherecydes, but even than Homer, mention is made of this wicked one, and of his having fallen from heaven. For the serpent—from whom the Ophioneus spoken of by Pherecydes is derived—having become the cause of man’s expulsion from the divine Paradise, obscurely shadows forth something similar, having deceived the woman by a promise of divinity and of greater blessings; and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover, [the goat], which in the book of Leviticus is sent away [into the wilderness], and which in the Hebrew language is named Azazel, was none other than this; and it was necessary to send it away into the desert, and to treat it as an expiatory sacrifice, because on it the lot fell. For all who belong to the “worse” part, on account of their wickedness, being opposed to those who are God’s heritage, are deserted by God. Nay, with respect to the sons of Belial in the book of Judges, whose sons are they said to be, save his, on account of their wickedness? And besides all these instances, in the book of Job, which is older even than Moses himself, the devil is distinctly described as presenting himself before God, and asking for power against Job, that he might involve him in trials of the most painful kind; the first of which consisted in the loss of all his goods and of his children, and the second in afflicting the whole body of Job with the so-called disease of elephantiasis. I pass by what might be quoted from the Gospels regarding the devil who tempted the Saviour, that I may not appear to quote in reply to Celsus from more recent writings on this question. In the last [chapter] also of Job, in which the Lord utters to Job amid tempest and clouds what is recorded in the book which bears his name, there are not a few things referring to the serpent. I have not yet mentioned the passages in Ezekiel, where he speaks, as it were, of Pharaoh, or Nebuchadnezzar, or the prince of Tyre; or those in Isaiah, where lament is made for the king of Babylon, from which not a little might be learned concerning evil, as to the nature of its origin and generation, and as to how it derived its existence from some who had lost their wings, and who had followed him who was the first to lose his own.