The Old Testament Pseudepigrapha
OTP · Los pseudoepígrafos del Antiguo Testamento · Charlesworth, Pseudepigrapha
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Colección de cincuenta y dos escritos pseudoepigráficos del Antiguo Testamento traducidos al inglés, con introducción y notas de un equipo internacional y edición general de James H. Charlesworth, publicada por Doubleday en dos tomos. La portada del primero imprime «VOLUME 1 Apocalyptic Literature and Testaments EDITED BY JAMES H. CHARLES WORTH, DUKE UNIVERSITY DOUBLEDAY & COMPANY, INC. GARDEN CITY, NEW YORK» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 4» —el troceo parte el apellido en «CHARLES WORTH», y así se conserva—, y su página de derechos fecha el tomo: «Copyright © 1983 by James H. Charlesworth» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 5».
El segundo tomo imprime el año en la propia portada, junto con el desglose de lo que reúne: «VOLUME 2 Expansions of the "Old Testament" and Legends, Wisdom and Philosophical Literature, Prayers, Psalms, and Odes, Fragments of Lost Judeo-Hellenistic Works EDITED BY JAMES H. CHARLESWORTH 1985 DOUBLEDAY & COMPANY, INC. GARDEN CITY, NEW YORK» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1985 · p. 4», y lo repite en derechos: «Copyright © 1985 by James H. Charlesworth» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1985 · p. 5».
Charlesworth declara para quién se hizo el volumen —«The present work is designed for the scholar and for the interested non-specialist.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 16»— y abre su prefacio con tres advertencias, la primera de las cuales acota el estatuto de lo que se reúne: «The following collection of writings, many of which claim to preserve a message from God for his people, are not gathered here in order to replace or add to those scriptures considered canonical by Jews or the larger collections claimed to be canonical by various groups of Christians.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 16».
La atribución es aquí el dato central y el editor la nombra sin arbitrarla. En su Introduction for the General Reader explica que el título «etymologically denotes writings falsely attributed to ideal figures featured in the Old Testament.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 26», y enseguida separa la etimología del juicio: «Contemporary scholars employ the term "pseudepigrapha" not because it denotes something spurious about the documents collected under that title, but because the term has been inherited and is now used internationally.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 26».
Lo que el volumen entiende por pseudoepígrafo lo enuncia en cinco cláusulas, con las salvedades dentro: «The present description of the Pseudepigrapha is as follows: Those writings 1) that, with the exception of Ahiqar, are Jewish or Christian; 2) that are often attributed to ideal figures in Israel's past; 3) that customarily claim to contain God's word or message; 4) that frequently build upon ideas and narratives present in the Old Testament; 5) and that almost always were composed either during the period 200 B.C. to A.D. 200 or, though late, apparently preserve, albeit in an edited form, Jewish traditions that date from that period.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 26».
El volumen no habla con una sola voz. El Contents reparte cada documento entre su traductor y le pone al lado la fecha que ese traductor le adjudica: «1 (Ethiopic Apocalypse of) Enoch (Second Century B.C.- First Century A.D.) E. Isaac 5 2 (Slavonic Apocalypse of) Enoch (Late First Century A.D.) with Appendix: 2 Enoch in Merilo Pravednoe F. /. Andersen 91 3 (Hebrew Apocalypse of) Enoch (Fifth to Sixth Century A.D.) P. Alexander» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 7» —el troceo rinde la inicial de Andersen como *F. /.*—. Charlesworth describe qué se le pidió a cada uno: «Each contributor was asked to discuss all issues requisite for a meaningful reading of the document translated, and given some freedom in utilizing the» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 16» formato que enumera a continuación. En esta ficha cada introducción y cada nota se consigna a nombre de quien la firma, y el texto traducido a nombre del documento, nunca en bloque como *Charlesworth*.
El orden de los documentos no es cronológico ni alfabético, y el editor dice por qué lo eligió así: «We have decided to organize the documents according to broadly conceived literary types. Within these groups they are listed chronologically in terms of the earliest probable date» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 17».
El aparato declara además cómo hay que leer los signos de la traducción, y esa declaración gobierna todos los verbatims de esta ficha: «Square brackets denote restorations. ( ) Pointed brackets signify corrections to a text. ( ) Parentheses circumscribe words added by the translator. Ancient languages are cryptic; verbs, nouns, and pronouns are often omitted. These are, of course, necessary for idiomatic English and are presented within parentheses. | | This siglum indicates a letter incorrectly omitted by an ancient scribe. { } Braces denote unnecessary words or letters in an ancient text.» «The Old Testament Pseudepigrapha, ed. Charlesworth (dos tomos, 1983-1985), trad. inglés 1983 · p. 36».
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1623 entries — the work's own voice, with its passage«Observe how the verdant trees are covered with leaves and they bear fruit.» — 1 Enoc 3, en la serie de exhortaciones a mirar la naturaleza, manda observar los árboles verdes cubiertos de hojas
«He will destroy the wicked ones* and censure x all flesh on account of everything that they have done, that which the sinners and the wicked ones committed against him.» — 1 Enoc 1:9 anuncia la venida del Señor a destruir a los impíos y a reprender a toda carne; el asterisco tras ones es la llamada de nota de Isaac, que el troceo pega a la palabra
«And again, examine the days of the summer, 3 how (the heat of) the sun b is upon (the earth) c and dominates her. d And as for you, you will crave 6 shade and shelter on account of the heat of the sun; and the earth shall burn with scorching heat, and you are not able to walk on the earth or on the rock on account of the heat.» — 1 Enoc 4 manda examinar los días del verano para sacar de ahí el argumento del orden invariable; las letras sueltas tras las palabras son llamadas de nota de Isaac pegadas por el troceo
«and the years of their happiness shall be multiplied forever in gladness and peace all the days of their life.» — 1 Enoc 5:9 promete a los elegidos años de felicidad multiplicados en alegría y paz
«In those days, when the children of man had multiplied, it happened that there Gen. 6.1^ 2 were born unto them handsome and beautiful daughters.» — 1 Enoc 6:1 abre el relato de los Vigilantes con el nacimiento de hijas hermosas entre los hombres; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«the angels, the children of heaven, saw them and desired them; and they said to one another, "Come, let us choose wives for ourselves from among the daughters 3 of man and beget us children.» — 1 Enoc 6:2 pone en boca de los ángeles, hijos del cielo, la decisión de tomar mujeres entre las hijas de los hombres
«And they taught them magical i f u l s ? 2 medicine, incantations, the cutting of roots, and taught them c (about) plants.» — 1 Enoc 7 enumera lo que los Vigilantes enseñaron a las mujeres: medicina mágica, encantamientos, el corte de raíces y las plantas; el troceo desarma la palabra que precede a medicine
«And they began to sin against birds, wild beasts, reptiles, and fish.» — 1 Enoc 7:5 lleva el pecado de los gigantes hasta las aves, las fieras, los reptiles y los peces
«#And to Gabriel the Lord said, "Proceed against the bastards and the reprobates and against the children of adultery; and destroy the children of adultery and expel the children of the Watchers from among the people.» — 1 Enoc 10:9 pone en boca del Señor la orden a Gabriel contra los bastardos y los hijos de los Vigilantes; el signo # al arranque es la marca de verso que el volumen imprime como punto
«#And all the children of the people will become righteous, and all nations shall worship and bless me; and they will all prostrate» — 1 Enoc 10:21 anuncia que todos los hijos del pueblo serán justos y que todas las naciones adorarán y bendecirán
«And the earth shall be cleansed from all pollution, and from all sin, and from all plague, and from all suffering; and it shall not happen again that I shall send (these) upon the earth» — 1 Enoc 10:22 promete la tierra limpia de toda contaminación y la promesa de no volver a enviar esos males
«And peace and truth shall become partners together* in all PSSS.IO; the days of the world, and in all the generations of the world.» — 1 Enoc 11:2 anuncia que la paz y la verdad se harán socias por todos los días del mundo; el tramo lleva dentro la referencia marginal a los Salmos de Salomón que el troceo intercala
«For their children delight in seeing the murder of their beloved ones.» — 1 Enoc 12, en el reproche a los Vigilantes, consigna que sus hijos se deleitan en ver la muerte de sus amados
«But they shall groan and beg forever over the destruction of their children, and there shall not be peace unto them even forever.» — 1 Enoc 12 les niega la paz incluso para siempre, y les deja el gemir y el rogar por la destrucción de sus hijos
«I saw in my sleep what I now speak with my tongue of flesh and the breath of the mouth which the Great One has given to man» — 1 Enoc 14:2 hace que Enoc declare el origen de lo que dice, visto en sueño y hablado con lengua de carne
«For what reason have you abandoned the high, holy, and eternal heaven; and slept with women and defiled yourselves with the daughters of the people» — 1 Enoc 15:3 pone en boca del Señor el reproche a los Vigilantes por haber abandonado el cielo y dormido con mujeres
«But now the giants who are born from the (union of) the spirits and the flesh shall be called evil spirits upon the earth» — 1 Enoc 15:8 declara que los gigantes nacidos de la unión de los espíritus y la carne serán llamados espíritus malignos sobre la tierra
«Evil spirits' have come out of their bodies. Because from the day that they were created from the holy ones they became the Watchers» — 1 Enoc 15:9 deriva los espíritus malignos de los cuerpos de los gigantes y remonta su origen a los santos que se hicieron Vigilantes
«dwelling of the spiritual beings of heaven is heaven; but the dwelling of the spirits of the earth, which are born upon the earth, is in the earth.» — 1 Enoc 15:10 reparte las moradas: la de los seres espirituales del cielo es el cielo y la de los espíritus nacidos en la tierra es la tierra
«You were (once) in heaven, but not all the mysteries (of heaven) are open to you, and you (only) know the rejected mysteries.» — 1 Enoc 16:3 dice a los Vigilantes que estuvieron en el cielo y que solo conocen los misterios rechazados
«#And he was wroth with them and bound them until the time of the completion of their sin in the year of mystery.» — 1 Enoc 18:16 consigna la ira contra los astros y su atadura hasta el tiempo del cumplimiento de su pecado
«c #(So) I, Enoch, I saw the vision of the end of everything alone; and none among human beings will see as I have seen.» — 1 Enoc 19:3 hace que Enoc declare que vio solo la visión del fin de todo y que ningún ser humano verá como él ha visto
«And I came to an empty place.» — 1 Enoc 21:1 consigna la llegada de Enoc a un lugar vacío
«"Enoch, why are you afraid like this?"? 10 (I answered and said),'' • "I am frightened because of this terrible place and the spectacle of this painful thing. " r And he said unto me, "This place is the prison house of the angels; they are detained here forever» — 1 Enoc 21:9 y 21:10 ponen en boca de Ura'el la pregunta y la identificación del lugar como casa-prisión de los ángeles; el volumen repite esta escena en otra plana y aquí se ancla en la primera
«These three have been made in order that the spirits of the dead might be separated.» — 1 Enoc 22:9 explica los tres lugares huecos como separación de los espíritus de los muertos
«Such has been made for the souls of the people who are not righteous, but sinners and perfect criminals;» — 1 Enoc 22:13 destina uno de esos lugares a las almas de los que no son justos, pecadores y criminales consumados
«This (thing) which you saw is the course (of the fire) and this/ the fire which is burning* in the direction of the west, is the luminaries of heaven.» — 1 Enoc 23:4 pone en boca de Raguel la identificación del fuego que corre hacia el occidente con las luminarias del cielo
«Then Michael, one of the holy and revered" angels—he is their chief—who was with me, responded to me.» — 1 Enoc 24:6 nombra a Miguel como jefe de los ángeles santos y venerados que acompañan a Enoc
«I blessed the God of Glory, the Eternal King, for he has prepared such things for the righteous people, as he had created (them) and given it to them.» — 1 Enoc 25:7 hace que Enoc bendiga al Dios de la Gloria por lo preparado para los justos
«#And I marveled at the mountain(s)° and I marveled at the valley(s): I marveled very deeply.» — 1 Enoc 26:6 consigna el asombro de Enoc ante los montes y los valles del recorrido
«There will be upon them the spectacle of the righteous judgment» — 1 Enoc 27:3 sitúa en ese valle maldito el espectáculo del juicio justo en los últimos días
«And when one picks* the fruit it gives the most pleasant odor.» — 1 Enoc 31, en el recorrido del oriente, consigna que el fruto de esos árboles da el olor más agradable
«It would have been better for them not to have been born.» — 1 Enoc 38:2, en la primera parábola, dice de los pecadores que más les valiera no haber nacido
«And in those days Enoch received the books of zeal and wrath as well as the books of haste and whirlwind.» — 1 Enoc 39:2 consigna que Enoc recibió los libros del celo y de la ira y los de la prisa y el torbellino
«and righteousness shall prevail in his days, and the righteous and elect ones shall be without number before him forever and ever.» — 1 Enoc 39:6 describe al Elegido de la justicia y de la fe, con los justos y elegidos sin número ante él
«and all the righteous and the elect before him shall be as intense' as the light of fire.» — 1 Enoc 39:7 dice de los justos y elegidos que serán ante el Señor de los Espíritus intensos como la luz del fuego
«There (underneath his wings) I wanted to dwell; and my soul desired that dwelling place.» — 1 Enoc 39:8 pone en boca de Enoc el deseo de morar bajo las alas del Señor de los Espíritus
«my face was changed on account of the fact that I could not withstand the sight.» — 1 Enoc 39:14 consigna el cambio del rostro de Enoc por no poder resistir la visión
«And there my eyes saw the secrets of lightning and thunder, and the mysteries of the winds, how they are distributed in order to blow upon the earth, and the secrets of the clouds and the dew I saw there from where they proceed in that place» — 1 Enoc 41:3 consigna entre los secretos vistos los del relámpago y el trueno y los misterios de los vientos
«Then Wisdom went out to dwell with the children of the people, but she found no dwelling place.» — 1 Enoc 42:2 narra que la Sabiduría salió a morar entre los hijos de los hombres y no halló morada
«Then Iniquity went out of her rooms, and found whom she did not expect.» — 1 Enoc 42:3 contrapone a la Iniquidad, que sí halló a quienes no esperaba
«And I saw another thing regarding lightning: how some stars arise and become lightning and cannot dwell with the rest.» — 1 Enoc 44 consigna que algunas estrellas se vuelven relámpago y no pueden morar con las demás
«This is the second parable concerning those who deny the name of the Lord of the Spirits» — 1 Enoc 45:1 abre la segunda parábola sobre los que niegan el nombre del Señor de los Espíritus
«On that day, I shall cause my Elect One* to dwell among them,» — 1 Enoc 45:4 pone en boca del Señor la promesa de hacer morar a su Elegido entre ellos
«And I asked the one—from among the angels—who was going with me, and who had revealed to me all the secrets regarding the One who was born of human beings,» — 1 Enoc 46:2 hace que Enoc pregunte al ángel por el que nació de seres humanos, de quien se le han revelado los secretos
«Who is this, and from whence is he who is going as the prototype of the Before-Time?» — 1 Enoc 46:2 formula la pregunta por la identidad del que va como prototipo del Anterior al Tiempo
«I saw him—the Antecedent of Time, while he was sitting upon the throne of his glory, and the books of the living ones were open before him.» — 1 Enoc 47:3 describe al Anterior al Tiempo sentado en el trono de su gloria, con los libros de los vivientes abiertos delante
«Furthermore, in that place I saw the fountain of righteousness, which does not become depleted and is surrounded completely by numerous fountains of wisdom.» — 1 Enoc 48:1 sitúa en ese lugar la fuente de la justicia, rodeada de fuentes de sabiduría
«For they have denied the Lord of the Spirits and his Messiah. Blessed be the name of the Lord of the Spirits!» — 1 Enoc 48:10 declara la causa de la caída de los poderosos, haber negado al Señor de los Espíritus y a su Mesías
«And the earth shall rejoice; and the righteous ones shall dwell upon her and the elect ones shall walk upon her.» — 1 Enoc 51:5 anuncia que la tierra se alegrará y que justos y elegidos caminarán sobre ella
«All these substances will be removed? and destroyed from the surface of the earth when the Elect One shall appear before the face» — 1 Enoc 52:9 declara que los metales serán quitados y destruidos de la faz de la tierra cuando aparezca el Elegido
«They shall fulfill the criminal deeds of their hands and eat all the produce of crime which the sinners toil for.» — 1 Enoc 53:2 describe a los pecadores comiendo todo el producto del crimen por el que se afanan
«#And he swore by his own great name that from thenceforth he would not do (as he had done) to all who live upon the earth.» — 1 Enoc 55:1 pone en boca del Anterior al Tiempo el arrepentimiento y el juramento por su propio nombre de no repetir la destrucción
«Kings, potentates, dwellers upon the earth: You would have to see my Elect One, how he sits in the throne of glory and judges Azaz'el and all his company, and his army, in the name of the Lord of the Spirits!» — 1 Enoc 55:4 pone en boca del Señor de los Espíritus la intimación a reyes y potentados de ver a su Elegido juzgando a Azaz'el
«In those days, Sheol shall open her mouth, and they shall be swallowed up into it and perish.» — 1 Enoc 56:8 anuncia que el Seol abrirá su boca y los tragará
«Then all shall fall down and worship the Lord of the Spirits.» — 1 Enoc 57:3 consigna que todos caerán y adorarán al Señor de los Espíritus
«Blessed are you, righteous and elect ones, for glorious is your portion.» — 1 Enoc 58:2 abre la tercera parábola bendiciendo a los justos y elegidos por lo glorioso de su porción
«For already* darkness has been destroyed, light shall be permanent before the Lord of the Spirits, and the light of uprightness shall stand firm forever and ever before the Lord of the Spirits.» — 1 Enoc 58:6 anuncia la luz permanente y la destrucción de la oscuridad ante el Señor de los Espíritus
«He showed me whether the sound of the thunder is for peace and blessing» — 1 Enoc 59:1 consigna que se le mostró si el sonido del trueno es para paz y bendición o para maldición
«#And he said to me, "You, son of man, according (to the degree) to which it will be permitted, you will know the hidden things.'» — 1 Enoc 60:10 pone en boca del ángel la fórmula hijo de hombre y el límite de lo que a Enoc le será permitido conocer
«the thunders according to the places where they fall, and the subdivisions of the lightnings» — 1 Enoc 60:13 enumera los truenos según los lugares donde caen y las subdivisiones de los relámpagos
«The dwelling place of the dew-breeze is in the extreme ends of heaven and is linked together with the reservoirs of the rain in (both) its courses of the rainy season and the dry season;» — 1 Enoc 60:20 sitúa la morada de la brisa del rocío en los extremos del cielo, ligada a los depósitos de la lluvia
«and whensoever it unites with (other waters, it unites) with the water upon the earth which is for the use of those who dwell on the earth, for it is nourishment for the earth (sent) from the Most High in heaven.» — 1 Enoc 60:22 declara que el rocío unido al agua de la tierra es alimento enviado por el Altísimo
«He placed the Elect One on the throne of glory; and he shall judge all the works of the holy ones in heaven above, weighing in the balance their deeds.» — 1 Enoc 61:8 pone al Elegido en el trono de gloria para juzgar las obras de los santos del cielo, pesadas en la balanza
«But the Lord of the Spirits himself will cause them to be frantic, so that they shall rush and depart from his presence.» — 1 Enoc 62:10 declara que el Señor de los Espíritus hará que los reyes se aparten frenéticos de su presencia
«they shall eat and rest and rise with that Son of Man forever and ever.» — 1 Enoc 62:14 promete a los justos comer, descansar y levantarse con aquel Hijo del Hombre para siempre
«These garments of yours shall become the garments of life from the Lord of the Spirits.» — 1 Enoc 62:16 llama a esas vestiduras las vestiduras de vida venidas del Señor de los Espíritus
«They shall bless and glorify the Lord of the Spirits and say, "Blessed is the Lord of the Spirits—the Lord of kings, the Lord of rulers, and the Master of the rich—the Lord of glory and the Lord of wisdom.» — 1 Enoc 63:2 pone en boca de los reyes la bendición al Señor de los Espíritus, señor de reyes y de sabiduría
«For our Lord is faithful in all his works, his judgments, and his righteousness; and his judgments have no respect of persons.» — 1 Enoc 63:8 hace que los mismos reyes confiesen que los juicios del Señor no hacen acepción de personas
«Thus says the Lord of the Spirits, "This is the ordinance and the judgment, before the Lord of the Spirits, (prepared) for the governors, kings, high officials, and landlords.» — 1 Enoc 63:12 cierra esa escena con la ordenanza dictada para gobernadores, reyes, altos oficiales y terratenientes
«the Lord of the Spirits knows that you are pure and kindhearted» — 1 Enoc 65:11 hace que Noé oiga del Señor que él es puro y de buen corazón, frente a los condenados a quienes se revelaron los secretos
«these waters will undergo change in those days; for (on the one hand) when those angels are being punished by these waters, the temperatures of those fountains of water will be altered (and become hot),» — 1 Enoc 67:8 describe el cambio de aquellas aguas, que se calientan cuando los ángeles son castigados en ellas
«They shall not prosper before the eye of the Lord; for they have quarreled with the Lord of the Spirits because they make the image of the Lord» — 1 Enoc 68, en el diálogo de Miguel con Rafael, declara que no prosperarán quienes hacen la imagen del Señor
«The second was named Asb'el; he is the one who gave the children of the holy angels an evil counsel and misled them so that they would defile their bodies by the daughters of the people.» — 1 Enoc 69:4 nombra a Asb'el como el que dio a los hijos de los ángeles santos el consejo de contaminarse con las hijas de los hombres
«The third was named Gader'el; this one is he who showed the children of the people all the blows of death, who misled Eve, who showed the children of the people (how to make) the instruments of death (such as) the shield, the breastplate, and the sword for warfare, and all (the other) instruments of death to the children of the people.» — 1 Enoc 69:6 nombra a Gader'el como el que mostró a los hombres los golpes de la muerte y las armas, y como el que engañó a Eva
«For indeed human beings were not created but to be like angels, permanently to maintain™ pure and righteous lives.» — 1 Enoc 69:11 sostiene que los seres humanos fueron creados para ser como ángeles y mantener vidas puras
«Death, which destroys everything, would have not touched them, had it not been through their knowledge by which they shall perish;» — 1 Enoc 69:11 deriva la muerte del conocimiento por el que perecen, y no de la condición creada
«This oath has become dominant over them; they are preserved by it and their paths are preserved by it (so that) their courses of travel do not perish.» — 1 Enoc 69:26 atribuye al juramento el dominio que preserva a los astros y sus cursos
«that Son of Man has appeared and has seated himself upon the throne of his glory; and all evil shall disappear from before his face; he shall go and telP» — 1 Enoc 69:29 declara que el Hijo del Hombre ya se ha sentado en el trono de su gloria y que todo mal desaparecerá de su faz
«Here ends the third parable of Enoch.» — 1 Enoc cierra ahí la tercera parábola con una fórmula del propio volumen
«Then I fell upon my face before the Lord of the Spirits.» — 1 Enoc 71:2 consigna que Enoc cayó sobre su rostro ante el Señor de los Espíritus
«So there shall be length of days with that Son of Man, and peace to the righteous ones; his path is upright for the righteous, in the name of the Lord of the Spirits forever and ever.» — 1 Enoc 71:17 promete longitud de días junto a aquel Hijo del Hombre y paz a los justos
«The chariot on which it ascends is (driven by) the blowing wind.» — 1 Enoc 72, en el Libro astronómico, describe el carro en que asciende el sol, movido por el viento que sopla
«On that day the day is aligned with the night, so that they become equal;» — 1 Enoc 72, en el cómputo de las puertas, consigna el día en que el día se iguala con la noche
«As for the intensity of its light, it is sevenfold brighter than that of the moon; nevertheless, (the sun and the moon) are equal in regard to their (respective) sizes.» — 1 Enoc 73 cifra la intensidad de la luz del sol en siete veces la de la luna, y las iguala en tamaño
«Uriel, the holy angel who is the guide of all of them, showed to me.» — 1 Enoc 74 atribuye a Uriel, ángel santo y guía de los astros, la revelación de esas posiciones fijas
«the chariots of heaven—should rule in the face of the sky and be seen on the earth» — 1 Enoc 75 describe los carros del cielo que han de regir en la faz del firmamento y verse desde la tierra
«I (also) saw big islands in the sea and the land r—seventy-two in the Erythraean Sea.» — 1 Enoc 77 cifra en setenta y dos las islas grandes del mar Eritreo
«These are the two great luminaries. Their roundness is like the roundness of the sky; and the magnitude of their roundness is equivalent for both.» — 1 Enoc 78:3 llama a sol y luna las dos grandes luminarias y las iguala en la magnitud de su redondez
«In its waning, (the moon) decreases on the first day to fourteen parts of its light; on the second day, it decreases to thirteen parts of light;» — 1 Enoc 78, en el menguante, descuenta la luz de la luna parte a parte día por día
«Such is the appearance and the picture of all the luminaries which Uriel the archangel, who is their leader, showed unto me.» — 1 Enoc 79:6 atribuye a Uriel, arcángel y jefe de las luminarias, el cuadro entero de los astros
«They (the stars) shall err against them (the sinners); and modify all their courses.» — 1 Enoc 80:7 anuncia que los astros errarán contra los pecadores y modificarán sus cursos
«And evil things shall be multiplied upon them; and plagues shall come upon them, so as to destroy all.» — 1 Enoc 80:8 hace que los pecadores tomen a los astros por dioses y anuncia las plagas que siguen
«I blessed the Great Lord, the King of Glory for ever, for he has created all the phenomena in the world.» — 1 Enoc 81 hace que Enoc bendiga al Gran Señor, Rey de la Gloria, por haber creado todos los fenómenos del mundo
«Now, Methuselah, my son, I shall recount all these things to you and write them down for you.» — 1 Enoc 82:1 pone el encargo en boca de Enoc a su hijo Matusalén, de contarle y escribirle estas cosas
«When it fell upon the earth, I saw the earth being swallowed up* into the great abyss, the mountains being suspended upon mountains,» — 1 Enoc 83:4, en la primera visión de sueño, narra el cielo arrojado abajo y la tierra tragada por el abismo
«So I blessed the Lord of judgment and extolled him. For he has made the sun to come out from the windows of the east; so it ascended and rose upon the face of the sky, starting to go the way that it was shown.» — 1 Enoc 83, tras la visión, hace que Enoc bendiga al Señor del juicio por haber hecho salir el sol por las ventanas del oriente
«Blessed are you, O Great King, you are mighty in your greatness, O Lord of all the creation of heaven, King of kings and God of the whole world.» — 1 Enoc 84:2 abre la oración de Enoc llamando a Dios Rey de reyes y Dios del mundo entero
«Everything you know, you see, and you hear; nothing exists that can be hidden from you, for everything you expose.» — 1 Enoc 84:3 declara que nada existe que pueda ocultarse a Dios
«The angels of your heavens are now committing sin (upon the earth), and your wrath shall rest" upon the flesh of the people until (the arrival of) the great day of judgment» — 1 Enoc 84:4 consigna la queja de que los ángeles de los cielos están pecando sobre la tierra
«I then saw one of those four who had come out earlier seizing that first star, binding his hands and feet, and throwing him into an abyss—this abyss was narrow» — 1 Enoc 88:1, en el Apocalipsis de los animales, narra la atadura de la primera estrella y su caída al abismo
«But I saw the sheep continuing to lament and cry aloud; and they kept praying to their Lord with all their strength until the Lord of the sheep descended» — 1 Enoc 89, en la alegoría de las ovejas, consigna el clamor de las ovejas y el descenso del Señor de las ovejas
«Then the pool of water was rent asunder, and the water stood apart on this and on that side before their very eyes,» — 1 Enoc 89, en la salida de Egipto contada por animales, narra el estanque de agua partido en dos
«Those sheep grew and multiplied, but all those dogs, foxes, and wild boars feared and fled before him.» — 1 Enoc 89, en la alegoría, consigna que perros, zorros y jabalíes huyeron ante el carnero
«Again I saw those sheep, how they went astray, going in diverse ways and abandoning that house of his.» — 1 Enoc 89 narra el extravío de las ovejas y el abandono de aquella casa
«So the shepherds and their colleagues handed over those sheep to all the wild beasts so that they might devour them.» — 1 Enoc 89, en el tramo de los setenta pastores, consigna la entrega de las ovejas a las bestias salvajes
«They again began to build as before; and they raised up that tower which is called the high tower.» — 1 Enoc 89 narra la reconstrucción y el alzado de la torre llamada alta
«#In spite of this, all those eagles, vultures, ravens, and kites until now continue to rip the sheep, swooping down upon them and eating them.» — 1 Enoc 90, en la alegoría de las aves de rapiña, consigna que águilas, buitres, cuervos y milanos siguen desgarrando a las ovejas
«All the sheep were within it.» — 1 Enoc 90:36 consigna que todas las ovejas estaban dentro de la casa nueva, mayor que la antigua
«I went on seeing until all their kindred were transformed, and became snow-white cows; and the first among them became something,» — 1 Enoc 90:38 narra la transformación final del linaje en vacas blancas como la nieve
«for I exhort you, (my) beloved, and say to you: Love uprightness, and it alone.» — 1 Enoc 91:4 pone en boca de Enoc la exhortación a sus hijos a amar la rectitud y solo ella
«Do not draw near uprightness with an ambivalent attitude," and neither associate with hypocrites.» — 1 Enoc 91:4 añade el límite de esa exhortación, no acercarse a la rectitud con doblez ni asociarse con hipócritas
«Then after that there shall occur the second eighth week» — 1 Enoc 91, en el Apocalipsis de las semanas, marca el paso a la segunda semana octava
«A house shall be built for the Great King in glory for evermore.» — 1 Enoc 91 anuncia la casa que se construirá al Gran Rey en gloria para siempre
«Now I shall speak unto you, my children, and show you the ways of righteousness and the ways of wickedness.» — 1 Enoc 91:18 abre la enseñanza de Enoc a sus hijos sobre los caminos de la rectitud y de la maldad
«Hold fast my words in the thoughts of your hearts; and let them not be erased from your hearts!» — 1 Enoc 94:5 manda retener las palabras en el pensamiento del corazón para que no se borren
«Woe unto those who build oppression and injustice! Who lay foundations for deceit.» — 1 Enoc 94:6 abre la serie de ayes contra quienes edifican opresión e injusticia
«Woe unto you, O rich people! For you have put your trust in your wealth.» — 1 Enoc 94:8 dirige el ay a los ricos por haber puesto su confianza en la riqueza
«Be hopeful, you righteous ones, for the sinners shall soon perish from before your presence.» — 1 Enoc 96:1 vuelve la serie hacia los justos y les manda esperar
«In those days, the prayers of the righteous ones shall reach unto the Lord; but for all of you, your days shall arrive.» — 1 Enoc 97, en la serie de ayes, anuncia que las oraciones de los justos llegarán al Señor
«Woe unto you obstinate of heart, who do evil and devour blood!» — 1 Enoc 98:11 dirige el ay a los obstinados de corazón que devoran sangre
«Woe unto you who would set at nought the words of the righteous ones! For you shall have no hope of life.» — 1 Enoc 98:14 dirige el ay a quienes tienen en nada las palabras de los justos
«Woe unto you who spread evil to your neighbors! For you shall be slain in Sheol.» — 1 Enoc 99, en la serie de ayes, amenaza con ser muerto en el Seol a quien esparce el mal entre sus vecinos
«Woe unto you who make sinful and deceitful measures! Who acquire worldly knowledge," for you shall be consumed by it.» — 1 Enoc 99 dirige el ay a quienes hacen medidas falsas y adquieren conocimiento mundano
«The horse shall walk through the blood of sinners up to his chest;» — 1 Enoc 100:3, en la matanza final, describe al caballo caminando hasta el pecho por la sangre de los pecadores
«They shall gather together into one place all those who gave aid to sin/» — 1 Enoc 100, en el mismo tramo, consigna el descenso de los ángeles a los lugares secretos
«the wise people" shall see, and the sons of the earth shall give heed to all the words of this book/» — 1 Enoc 100:6 anuncia que los sabios verán y que los hijos de la tierra atenderán a las palabras de este libro
«They shall know that their wealth shall not be able to save them at the place where their sins shall collapse.» — 1 Enoc 100:6 declara que su riqueza no podrá salvarlos donde sus pecados se derrumben
«Did he not make the heaven and the earth and all that is in them?» — 1 Enoc 101 interpela a los pecadores con la pregunta por el hacedor del cielo y de la tierra
«All the angels shall fulfill their orders/ The children of the earth will seek to hide themselves from the presence of the Great Glory,' trembling and confounded.» — 1 Enoc 102 describe a los hijos de la tierra buscando esconderse de la presencia de la Gran Gloria
«When you die, the sinners will speak over you:» — 1 Enoc 102:6 pone en boca de los pecadores lo que dirán sobre los justos al morir
«Your lot exceeds even that of the living ones.» — 1 Enoc 103 promete al justo una suerte mayor que la de los vivientes
«Your cry shall be heard/ *Cry for judgment, and it shall appear for you;* for all your tribulations shall be (demanded) for investigation from the (responsible) authorities» — 1 Enoc 104:3 manda clamar por el juicio y anuncia que las tribulaciones serán demandadas a las autoridades responsables
«Now fear not, righteous ones, when you see the sinners waxing strong and flourishing;» — 1 Enoc 104:6 manda a los justos no temer al ver prosperar a los pecadores
«He is not like an (ordinary) human being, but he looks like the children of the angels of heaven to me;° his form is different, and he is not like us.» — 1 Enoc 106, en el relato del nacimiento de Noé, pone en boca de Lamec que su hijo se parece a los hijos de los ángeles del cielo
«And he called the name of that son Noah, for he will comfort the earth after all the destruction.» — 1 Enoc 107 da la etimología del nombre de Noé, el que consolará a la tierra tras la destrucción
«Here ends the Revelation of the Secrets of Enoch.» — 1 Enoc 108 cierra el libro con la fórmula que el volumen imprime como final de la Revelación de los Secretos de Enoc
«the water became full and rose high until it covered (completely) those wolves.» — 1 Enoc 89, en la alegoría del paso del mar, narra el agua que sube hasta cubrir a los lobos
«Enoch responded 6 and said to his son, Methuselah: I shall speak to you, my son, hear 3 my words and incline your ears to the dream vision of your father.» — 1 Enoc 85:1 pone el relato de la visión en boca de Enoc dirigiéndose a su hijo Matusalén
«Again I saw (a vision) with my own eyes as I was sleeping, and saw the lofty heaven; and as I looked, behold, a star fell down from heaven but (managed) to rise 2 and eat and to be pastured among those cows.» — 1 Enoc 86:1 narra la estrella caída del cielo que se apacienta entre las vacas
«The Righteous One shall awaken from his sleep; he shall arise and walk J in the ways of righteousness; and all the way of his 4 conduct" shall be in goodness and generosity forever.» — 1 Enoc 92:3 anuncia que el Justo despertará de su sueño y caminará en los caminos de la rectitud
«I was born the seventh during the first week, d 4 during which time judgment and righteousness continued to endure.» — 1 Enoc 93:3 hace que Enoc declare que nació el séptimo en la primera semana
«who died in righteousness* shall live k and rejoice;' their spirits shall not perish,» — 1 Enoc 103:4 promete que los espíritus de los muertos en justicia no perecerán
«We have bowed our necks to those w2 13 who hate us, but they had no pity on us/» — 1 Enoc 103:13, en la queja de los justos, consigna el cuello doblado ante quienes los odian
«k2 one whose image and form are not like unto the characteristics of human beings; and his color is whiter than snow and redder than a rose,» — 1 Enoc 106:2, en el relato del nacimiento de Noé, describe al niño más blanco que la nieve y más rojo que una rosa
«and fled/ 2 and he did not believe that he (the child) was of him r2 but of s2 the image of the angels of heaven.» — 1 Enoc 106:5 consigna el temor de Lamec y su sospecha de que el niño era de la imagen de los ángeles del cielo
«Through one gate they blow good things; but when they blow with force» — 1 Enoc 34:3, en el recorrido de las puertas del norte, distingue los vientos que soplan bienes de los que soplan con fuerza; el tramo se corta antes del cambio de plana
«For he is the Lord of lords, and the God of gods/ and the King 8 of kings, and the seat of his glory h (stands) throughout all the generations of the world. Your name is 5 holy, and blessed, and glorious throughout the whole world» — 1 Enoc 9:4, en el clamor de los ángeles, llama al Altísimo Señor de señores, Dios de dioses y Rey de reyes; el troceo intercala la llamada de nota 41 y las letras de nota
«Woe unto you who gain silver and gold by unjust means; 1 you will then say, 'We have grown rich* and accumulated goods, we have acquired everything that we have desired» — 1 Enoc 97:8 pone en boca de los ricos la jactancia de haberse enriquecido por medios injustos; la cifra 1 dentro del verbatim es la llamada de nota de Isaac y no el folio, que en esa plana sería 78
«of Enoch: with which he blessed the elect and the righteous who would be present on the day of tribulation at (the time of) the removal of all the» — 1 Enoc 1:1 abre el libro con la bendición de Enoc sobre los elegidos y los justos presentes en el día de la tribulación; el tramo arranca tras la llamada de nota que el troceo pega a blessing
«And he loved him so that he might see the highest realms/ and of the most wise» — 2 Enoc 1:1, en la recensión que Andersen imprime, presenta a Enoc como hombre sabio y gran artesano a quien el Señor se llevó
«Their faces (|were like the shining sun; 4Ezra 7:79; their eyes were|) like burning lamps;» — 2 Enoc 1:5 describe a los dos varones aparecidos a Enoc, con rostros como el sol y ojos como lámparas ardientes; el troceo intercala las referencias marginales a Daniel y a 4 Esdras
«the appearance of my face was glittering because of fear.» — 2 Enoc 1:7 consigna el rostro de Enoc reluciente de miedo
«Do not turn away from God. Walk before his face, and keep his commandments.» — 2 Enoc 2:2 pone en boca de Enoc la instrucción a sus hijos de no apartarse de Dios y guardar sus mandamientos
«do not be ungenerous with the L O R D ' S gifts, and the L O R D will not be ungenerous with his donations and love-gifts in your storehouses/» — 2 Enoc 2:2 añade la reciprocidad de los dones, que quien no sea mezquino con el Señor recibirá sin mezquindad
«turn away from the L O R D , nor worship unreal gods, who did not create either the heaven or the earth.» — 2 Enoc 2, en la recensión larga, manda no adorar dioses irreales que no crearon ni el cielo ni la tierra
«And the appearance of its image was like every kind of earthly flower, only more numerous; and the angels who guard their treasuries, how they are shut and opened.» — 2 Enoc 6, en el primer cielo, describe los tesoros del rocío como aceite de oliva y los ángeles que los guardan
«And that tree is indescribable for pleasantness and fine fragrance, and more beautiful than any (other) created thing that exists.» — 2 Enoc 8, en el tercer cielo, describe el árbol indescriptible por lo agradable y la fragancia
«There is no tree there without fruit, and every place is blessed.» — 2 Enoc 8:7 declara que en el Paraíso no hay árbol sin fruto y que todo lugar es bendito
«With never-ceasing voice and pleasant singing they worship God° throughout the whole day.» — 2 Enoc 8:8 describe a los ángeles guardianes del Paraíso adorando a Dios con voz incesante todo el día
«I said, "Woe, woe! How very frightful this place is!» — 2 Enoc 10 pone en boca de Enoc el grito ante el lugar de tormento
«And there is no rest for them by day and by night, as they go off and come back.» — 2 Enoc 11, en el cuarto cielo, describe los carros solares sin descanso de día ni de noche
«The angels picked Enoch up and set him down in the East, at the solar gates.» — 2 Enoc 13 narra que los ángeles recogieron a Enoc y lo pusieron en el oriente, en las puertas solares
«And the chariot spends half its time under the earth.» — 2 Enoc 14, en el curso solar, consigna que el carro pasa bajo tierra la mitad de su tiempo
«The solar elements, the phoenixes and the khalkedras, burst into song.» — 2 Enoc 15:1 hace romper en canto a los elementos solares, los fénix y las kalkedras
«That is why every bird flaps its wings, rejoicing at the giver of light.» — 2 Enoc 15:1 deriva de ese canto el batir de alas de toda ave, que se alegra del dador de la luz
«They picked Enoch up and placed him once more in the east at the orbit of the moon.» — 2 Enoc 16:1 narra el traslado de Enoc al oriente, a la órbita de la luna
«For this reason they are taken away, outside heaven, for three years; and they are not added to the number of the days, because these ones change the seasons of the year—two new moons in augmentation, two others in diminution.» — 2 Enoc 16, en el ciclo lunar, explica por qué los días sobrantes se sacan fuera del cielo tres años y no se suman a la cuenta
«And they saw the daughters of men, how beautiful they were; and they took wives for themselves, and the earth was defiled by their deeds.» — 2 Enoc 18 narra que los Vigilantes vieron a las hijas de los hombres, tomaron mujeres y contaminaron la tierra
«and angels who are over seasons and years, and angels who are over rivers and the ocean, and angels who are over the fruits of the earth and over every kind of grass, and who give every kind of food to every kind of living thing;» — 2 Enoc 19, en el sexto cielo, enumera los ángeles puestos sobre las estaciones, los ríos, el océano y los frutos de la tierra
«But the moon has a different augmentation. They showed me all her movements and all her phases.» — 2 Enoc 16, en la recensión breve, consigna que la luna tiene otro aumento y que le mostraron todos sus movimientos y fases
«With four exceptional ones she goes in the year. That is why they are excepted, outside heaven and the year; and in the number of the days they are not counted, for they exceed the duration of a year—2 new moons in her augmentation» — 2 Enoc 16, en la columna de la recensión breve, da la misma cuenta de los días exceptuados que la larga imprime en la plana anterior
«And they make all celestial life peaceful; and they preserve the commandments and instructions, and sweet voices and singing, every kind of praise and glory.» — 2 Enoc 20, en el séptimo cielo, describe a los jefes de los ángeles que guardan mandamientos y cantos de alabanza
«There was no difference between their faces or in their dimensions or in the mode of their being.» — 2 Enoc 19 consigna que entre aquellos varones no había diferencia de rostro, de medidas ni de modo de ser
«And all the heavenly armies came and stood on the ten steps, corresponding to their ranks, and they did obeisance to the L O R D .» — 2 Enoc 20 narra a los ejércitos celestes puestos en diez gradas según sus rangos
«But the face of the L O R D is not to be talked about, it is so very marvelous and supremely awesome and supremely frightening.» — 2 Enoc 22:1 declara que el rostro del Señor no se puede contar por lo maravilloso y temible
«For all the souls are prepared for eternity, before the composition of the earth.» — 2 Enoc 23 declara que todas las almas están preparadas para la eternidad antes de la composición de la tierra
«And when I had finished, Vereveil said to me, "You sit down; write everything that I have explained to you.» — 2 Enoc 23 pone en boca de Vereveil la orden a Enoc de escribir todo lo que le ha explicado
«And Vereveil hurried and brought me the books mottled with myrrh. And he gave me the pen from his hand.» — 2 Enoc 23 narra la entrega de los libros veteados de mirra y de la pluma a Enoc
«I Listen, Enoch, and pay attention to these words of mine!» — 2 Enoc 24 abre el relato de la creación en boca del Señor con la orden de escuchar
«But the sun has rest ; yet I did not find rest, because everything was not yet created.» — 2 Enoc 24 pone en boca del Señor la confesión de que no hallaba reposo porque no todo estaba creado aún
«About how God founded the water, and surrounded it with light, and established on it seven islands.» — 2 Enoc 27 anuncia cómo Dios fundó el agua, la rodeó de luz y asentó sobre ella siete islas
«The dualism of light and darkness arises from two primal beings, Adoil and Ar(u)khas. 2En does not say that God created them, but they are clearly under his control.» — Andersen deriva el dualismo de luz y tiniebla de dos seres primordiales, Adoil y Ar(u)khas, y consigna que el texto no dice que Dios los creara
«And I created seven great circles inside it, and I gave them an appearance of crystal, wet and dry, that is to say glass and ice, and to be the circuit for water and the other elements.» — 2 Enoc 27 pone en boca del Señor la creación de siete círculos grandes de apariencia de cristal, vidrio y hielo
«And I pointed out to each one |of them| his route, to the seven stars, each one of them in his own heaven, so that they might travel accordingly.» — 2 Enoc 27 asigna a cada una de las siete estrellas su ruta y su cielo
«I gave to the sea an eternal boundary, which will not be broken through by the waters.» — 2 Enoc 28 pone en boca del Señor el límite eterno dado al mar
«And I appointed the sun over the illumination of the day, but the moon and stars over the illumination of the night.» — 2 Enoc 30 pone en boca del Señor el reparto de la luz, el sol sobre el día y la luna y las estrellas sobre la noche
«And there was nothing comparable to him on the earth, even among my creatures that exist.» — 2 Enoc 30 declara que nada había comparable a Adán sobre la tierra
«And I took his last word, and I called her name Mother, that is to say, Euva.» — 2 Enoc 30 da la etimología del nombre de Eva, llamada Madre por el Señor
«Whereas I have come to know his nature, he does not know his own nature.» — 2 Enoc 30 distingue el conocimiento del Señor y el del hombre, que no conoce su propia naturaleza
«His nature did not change, (but) his thought did, since his consciousness of righteous and sinful things changed.» — 2 Enoc 31 declara que la naturaleza del hombre no cambió tras la transgresión pero sí su pensamiento
«There is no counselor and no successor, only myself, eternal, not made by hands, isa 40:13; 46:io ; My unchanging thought is (my) counselor, and my word is (my) deed.» — 2 Enoc 33 pone en boca del Señor que no hay consejero ni sucesor, y que su pensamiento inmutable es su consejero
«And when I had seen all these things, those men said to me, "Enoch, up to this point we have been commanded to travel with you.» — 2 Enoc 21 pone en boca de los dos varones el límite de su encargo, acompañar a Enoc hasta ese punto; el volumen imprime las dos recensiones en columnas paralelas y el pasaje aparece en las dos; se ancla en la primera
«Don't be frightened! Stand up, and come with me and stand in front of the face of the L O R D forever.» — 2 Enoc 21, en boca de Gabriel, manda a Enoc estar delante del rostro del Señor para siempre; el volumen imprime las dos recensiones en columnas paralelas y el pasaje aparece en las dos; se ancla en la primera
«the appearance of that oil is greater than the greatest light, and its ointment is like sweet dew, and its fragrance myrrh; and it is like the rays of the glittering sun.» — 2 Enoc 22:9 describe el aceite de la unción de Enoc, mayor que la luz más grande y como rayos de sol; el volumen imprime las dos recensiones en columnas paralelas y el pasaje aparece en las dos; se ancla en la primera
«And there is nothing higher than the light, except nothing itself.» — 2 Enoc 25 declara que nada hay más alto que la luz salvo la nada misma; el volumen imprime las dos recensiones en columnas paralelas y el pasaje aparece en las dos; se ancla en la primera
«When I had finished all this, I commanded my wisdom to create man» — 2 Enoc 30, en la recensión breve, pone en boca del Señor el mandato a su sabiduría de crear al hombre; el troceo intercala las referencias marginales a Proverbios y a Sabiduría
«God shows Enoch the epoch of this world, the existence of 7000 years, and the eighth thousand is the end, neither years nor months nor weeks nor days» — 2 Enoc 33, en el encabezado que la recensión larga imprime, anuncia los siete mil años de este mundo y el octavo millar como fin sin años ni meses ni semanas ni días
«And the L O R D said to me, "Enoch, if your face had not been chilled here, no human being would be able to look at your face.» — 2 Enoc 37 pone en boca del Señor que si el rostro de Enoc no hubiera sido enfriado ningún ser humano podría mirarlo
«And let them read and know that there is none except myself.» — 2 Enoc 36 manda que lean y sepan que no hay otro fuera del Señor
«I have been sent today to you from the lips of the L O R D , to speak to you whatever has been and whatever is now and whatever will be until the day of judgment.*» — 2 Enoc 39 hace que Enoc declare haber sido enviado desde los labios del Señor a decir lo que ha sido, lo que es y lo que será hasta el día del juicio
«I have seen the scope of the L O R D , without limit and without analogy, and to which there is no end.» — 2 Enoc 39 contrapone la escala humana de Enoc a la del Señor, sin límite, sin analogía y sin fin
«The solar circle I have measured, and its rays' |I have measured, the hours| I have counted; and its entrances in all the months, and its departures, and all its movements—their names I have written down.» — 2 Enoc 40 hace que Enoc declare haber medido el círculo solar, sus rayos, sus horas, sus entradas y salidas
«And everything that is nourished on the earth I have investigated and written down, and every seed, sown and not sown, which grows from the earth, and all the garden plants, and all the grasses, and all the flowers, and their delightful fragrances and their names.» — 2 Enoc 40 extiende esa cuenta a todo lo que se nutre en la tierra, las semillas sembradas y no sembradas, las plantas y las hierbas
«It is dangerous and perilous to stand before the face of an earthly king, terrifying (and very perilous) it is, because the will of the king is death and the will of the king is life.» — 2 Enoc 39 compara el estar ante el rostro del rey terreno, cuya voluntad es muerte y es vida, para medir lo que es estar ante el Señor
«How blessed is the person who has not been born, or who, having been born, has not sinned before the face of the L O R D , so that he will not come into this place nor carry the yoke of this place.» — 2 Enoc 41 pone en boca de Enoc la bienaventuranza del que no ha nacido o que, nacido, no ha pecado
«And I saw the key-holders and the guards of the gates of hell standing, as large as serpents, with their faces like lamps that have been extinguished, and their eyes aflame, and their teeth naked down to their breasts.*» — 2 Enoc 42 describe a los guardianes de las puertas del infierno, grandes como serpientes y con rostros de lámparas apagadas
«And the guards are appointed at the very large gates to the east of the sun, angels of flame, singing victory songs, never silent, rejoicing at the arrival of the righteous.» — 2 Enoc 42 pone ángeles de llama en las puertas del oriente del sol, cantando victoria y alegrándose por la llegada de los justos
«Happy is he who turns aside from the secular path of this vain world, and walks in the right paths, and who lives that life which is without end!» — 2 Enoc 42 declara feliz a quien se aparta del camino secular de este mundo vano
«Even though these sayings are heard on every side, nevertheless there is no one better than he who fears God.» — 2 Enoc 43 cierra la serie de diferencias entre los hombres con la sentencia de que nadie es mejor que el que teme a Dios
«That is to say, each will be weighed in the balance, and each will stand in the market, and each will find out his own measure and (|in accordance with that measurement!) each shall receive his own reward.» — 2 Enoc 44 anuncia el juicio con la imagen del mercado, donde cada uno se pesa en la balanza y halla su propia medida
«If anyone makes lamps numerous in front of the face of the L O R D , then the L O R D will make his treasure stores numerous in the highest kingdom.» — 2 Enoc 45 promete que quien multiplique las lámparas ante el rostro del Señor verá multiplicados sus tesoros en el reino más alto
«He who is prompt with his oblations in front of the face of the L O R D , the L O R D will be prompt with his compensations.» — 2 Enoc 45 declara la reciprocidad de la ofrenda, que el Señor será pronto con quien es pronto con sus oblaciones
«For the books are many;| and in them you will learn all the deeds of the L O R D . There have been many books since the beginning of creation, and there will be until the end of the age; but not one of them will make things as plain to you as (the books in) my handwriting.» — 2 Enoc 47 manda a los hijos de Enoc leer la escritura de su padre y consigna que los libros son muchos desde el principio de la creación
«And in this way the sun moves along all the celestial circles. When he comes close to the earth, then the earth is merry and makes its fruit grow. But when he goes away, then the earth laments, and the trees and all fruits have no productivity.» — 2 Enoc 48 liga el curso del sol al gozo y al lamento de la tierra según se acerque o se aleje
«There is no oath in me, nor any unrighteousness, but only truth/ So, if there is no truth in human beings, then let them make an oath by means of the words 'Yes, Yes!' or, if it should be the other way around, 'No, No.» — 2 Enoc 49 pone en boca del Señor la negativa al juramento y manda jurar con el sí, sí
«Happy is he who bears their yoke, (and) grasps it; for he will find it on the day of the great judgment.» — 2 Enoc 50 declara feliz a quien lleva el yugo y lo aferra, porque lo hallará en el día del gran juicio
«Cursed is he who opens his heart to insults, and to slander against his neighbor.» — 2 Enoc 52 maldice a quien abre su corazón al insulto y a la calumnia contra su prójimo
«And no one can contradict my handwriting; because the L O R D sees all the evil 3 thoughts of mankind, how vain they are, where they lie in the treasuries of the heart.» — 2 Enoc 53 declara que nadie puede contradecir la escritura de Enoc porque el Señor ve los pensamientos vanos del corazón; la cifra 3 dentro del verbatim es el número de verso al margen y no el folio
«But |my child, Methasalam|, call |all| your brothers, and all the members of youi* households, and the elders of the people, so that I may speak to them and depart, as it has been predetermined for me.» — 2 Enoc 55 pone en boca de Enoc la convocatoria a sus hermanos y a los ancianos del pueblo antes de partir
«Let us prepare food in front of your face, so that you may bless our houses and your children (and all your household); and |your| people will be glorified by you.» — 2 Enoc 55 recoge el ofrecimiento de comida a Enoc para que bendiga las casas
«Listen, children ! In the days of (y)our father Adam, the L O R D came down onto the earth and he inspected all his creatures which he himself had created.» — 2 Enoc 58 hace que Enoc recuerde el descenso del Señor a la tierra en los días de Adán para inspeccionar sus criaturas
«He who acts lawlessly with the soul of an animal acts lawlessly with his own soul.» — 2 Enoc 59 sostiene que quien obra sin ley con el alma de un animal obra sin ley con la suya propia
«He who acts perversely, or says anything against any soul, righteousness will not be created for him for eternity.» — 2 Enoc 60 niega que se cree justicia eterna para quien obra perversamente o habla contra un alma
«Many shelters have been prepared for people, good ones for the good, but bad ones for the bad, many, without number.» — 2 Enoc 61 describe los muchos refugios preparados, buenos para los buenos y malos para los malos
«Listen, my children! Before all things existed, (and) before all creation came about, the L O R D established the age of creation, and after that he created all his creation, visible and invisible.» — 2 Enoc 65 pone en boca de Enoc que el Señor instituyó la edad de la creación antes de que existiera cosa alguna
«Enoch teaches his sons and all the elders of the people how they should walk with fear and trembling in front of the L O R D , and worship him alone and not bow down to idols, but to the God who created heaven and earth and every kind of creature—and to his image.» — 2 Enoc 66, en el encabezado de la recensión larga, resume la enseñanza de Enoc a los ancianos, adorar solo a Dios y no postrarse ante ídolos
«And when the whole of creation/ visible and invisible, which the L O R D has created, shall come to an end, then each person will go to the L O R D ' S great judgment.» — 2 Enoc 65 anuncia que al acabar toda la creación cada persona irá al gran juicio del Señor
«If (you) look upon the earth and upon the ocean, and if (you) meditate upon the things beneath the earth, the L O R D is there as well. For the L O R D created all things.» — 2 Enoc 66 declara la omnipresencia del Señor en la tierra, el océano y lo que está debajo de la tierra
«and (the angels) grasped Enoch and carried him up to the highest heaven, and the L O R D received him and made him stand in front of his face for eternity.» — 2 Enoc 67 narra el arrebato de Enoc al cielo más alto y su estar ante el rostro del Señor para la eternidad
«Enoch was born on the 6th day of the month Tsivan, b and he lived for 365 years.» — 2 Enoc 68 da la fecha de nacimiento de Enoc y sus trescientos sesenta y cinco años de vida
«And he remained in heaven for 60 days, • writing down all |those| notes about all the creatures which the L O R D had created.» — 2 Enoc 68 cifra en sesenta días la estancia de Enoc en el cielo escribiendo sus notas sobre las criaturas
«And Methusalam stretched out his hands to heaven" and he called out to the L O R D thus, saying, "Accept (me), O L O R D ! Who am I, to stand at the head of your place of sacrifice and over the head of these people?» — 2 Enoc 69 pone en boca de Matusalén la oración por la que pide ser aceptado a la cabeza del lugar de sacrificio
«And it happened, when Methusalam had prayed, that the altar was shaken, and the knife rose up from the altar, and leaped into Methusalam's hand in front of the face of all the people/ And the people trembled and glorified God.» — 2 Enoc 69 narra el altar sacudido y el cuchillo que salta a la mano de Matusalén ante todo el pueblo
«And the people hurried, and the people brought sheep and oxen and some birds, all of them having passed inspection, for Mefusalim to sacrifice in front of the face of the LORD and in front of the face of the people.» — 2 Enoc 69 enumera las víctimas traídas para el sacrificio, todas pasadas por inspección
«And the L O R D blessed Methusalam and was gratified by his sacrifices and by his gifts and by every kind of service which he performed in front of the face of the L O R D .» — 2 Enoc 69 consigna la bendición del Señor sobre Matusalén y su agrado por los sacrificios
«All the earth will change its order, and every fruit and every herb will change their times, for they will anticipate the time of destruction.» — 2 Enoc 70 anuncia que la tierra cambiará su orden y que los frutos y las hierbas adelantarán sus tiempos
«And from his seed I will raise up another world, and his seed will exist forever, until the second destruction» — 2 Enoc 70 anuncia que de la simiente de Noé se levantará otro mundo hasta la segunda destrucción
«And Methusalom said to the people, "Here is Nir. He will be in front of your face from the present day as the guide of the princes.» — 2 Enoc 71 pone en boca de Matusalén la designación de Nir como guía de los príncipes
«And (why) have you disgraced me in front of the face of these people? And now, depart from me, and go where you began the disgrace of your womb, so that I might not defile my hand on account of you, and sin in front of the face of the L O R D . "» — 2 Enoc 71 pone en boca de Nir el reproche a Sopanim y la orden de apartarse de él
«And then the people turned away from the L O R D , and they began to be envious one against another, and people went to war against people, and race rose up against race and struggled and insulted one another.» — 2 Enoc 70 traza la corrupción de los días de Nir, con envidia, guerra y lucha entre razas
«And she conceived in her womb, but Nir the priest had not slept with her, from the day that the L O R D had appointed him in front of the face of the people.» — 2 Enoc 71 consigna que Sopanim concibió sin que el sacerdote Nir hubiera dormido con ella
«And Noe said to his brother Nir, "Look after this child until the time in secret, because people have become treacherous in all the earth, and in some way when they see him, they will put him to death.» — 2 Enoc 71 pone en boca de Noé el encargo a Nir de guardar al niño en secreto por la traición de la tierra
«Therefore honor him together with your servants and great priests, with Sit, and 32 Enos, and Rusi, and Amilam, and Prasidam, and Maleleil, and Serokh, and Arusan, and Aleem, and Enoch, and Methusalam, and me, your servant Nir.» — 2 Enoc 71 enumera los siervos y grandes sacerdotes junto a los que pide que se honre al niño, de Set a Matusalén
«I know that great confusion has come and in confusion this generation will come 37 to an end; and everyone will perish, except that Noe, my brother, will be preserved.» — 2 Enoc 71 pone en boca de Nir el anuncio de la confusión que acabará con esa generación salvo Noé
«He will bring him out, and he will be the first priest and king in the city Salim in the style of this Melkisedek, the originator of the priests.» — 2 Enoc 72 anuncia que el niño será el primer sacerdote y rey en la ciudad de Salim, al modo de este Melkisedek, originador de los sacerdotes
«And Gabriel answered him, "Don't be frightened, Nir! I am the archangel Gabriel.» — 2 Enoc 72 hace que Gabriel se nombre a sí mismo ante Nir
«The L O R D sent me and behold, I shall take your child today.» — 2 Enoc 72 pone en boca de Gabriel el anuncio de que se lleva al niño ese mismo día
«He who fears the L O R D will be glorified forever.» — 2 Enoc, en el extracto del Merilo Pravednoe, declara que quien teme al Señor será glorificado para siempre
«for in the great judgment day every measure and weight in the [44:5] market will be exposed, and each one will recognize his own measure, and in it he will receive his reward.» — 2 Enoc, en el mismo extracto, anuncia el día del gran juicio con la imagen de las medidas y los pesos expuestos en el mercado
«Just as one asks for his own soul from the L O R D , S O let him do to every living soul.» — 2 Enoc, en el extracto del Merilo Pravednoe, formula la regla de trato a toda alma viviente
«When the people find out about the child, then they will seize him and kill him, because the heart of these people is deceitful in front of the face of the L O R D .» — 2 Enoc 72 pone en boca de Nir el temor de que el pueblo mate al niño; el pasaje sale en las dos recensiones que el volumen imprime en paralelo y se ancla en la primera
«And I saw the guardians of the keys of hell, standing by the very large doors, Rev 9:i; 20:1 their faces like those of very large snakes, their eyes like extinguished lamps, and their teeth naked down to their breasts.» — 2 Enoc 42, en la recensión paralela, describe a los guardianes de las llaves del infierno junto a las puertas grandísimas; el tramo lleva dentro la referencia marginal al Apocalipsis que el troceo intercala
«And no one will destroy my hand- Ps 94: M : sir writing, because the L O R D sees everything.» — 2 Enoc 53 declara que nadie destruirá la escritura de Enoc porque el Señor lo ve todo; el troceo intercala la referencia marginal a los Salmos
«I know indeed that this race will end in confusion, and everyone will perish, except that Noe, my brother, will be preserved in that generation for procreation.» — 2 Enoc 71, en la recensión paralela, pone en boca de Nir el fin de esa raza en confusión y la preservación de Noé para la procreación
«paradise, even of the righteous, and there I saw a blessed place, and every creature ^ofi^i is blessed, |and| all live there in joy and in 4 Gen 3:24 Lk 13:28-29; 14:16 gladness and in an immeasurable light and in eternal life» — 2 Enoc 42, en la recensión breve, describe el paraíso de los justos como lugar bendito de gozo, luz inmensurable y vida eterna; el troceo intercala dentro de la frase el número de verso y las referencias marginales al Génesis y a Lucas, y el signo ^ofi^i es ruido del escaneo
«About how the L O R D calls Enoch up. And the people agreed together to go to kiss him at the place called Akhuzan» — 2 Enoc 64, en el encabezado de la recensión larga, nombra el lugar Akhuzan donde el pueblo se junta para besar a Enoc
«Walk, my children, in long-suffering, in meekness |honesty|, in affliction, in distress, in faithfulness, in truth, in hope» — 2 Enoc 66, en la recensión larga, enumera en columna las virtudes del andar que Enoc manda a sus hijos; el volumen imprime la serie en renglones sueltos
«they gave him the holy bread and he ate it.» — 2 Enoc 71 narra la vestidura sacerdotal puesta al niño y el pan santo que comió; el pasaje sale en las dos recensiones paralelas y se ancla en la primera
«The Merkabah texts stress the dangers of the ascent: To reach the throne of God the mystic had to pass through seven gates guarded by awesome archangels.» — Alexander consigna el peligro que los textos de la Merkabá atribuyen al ascenso, con siete puertas guardadas por arcángeles temibles
«They roamed the world from end to end, and each of them amassed silver, gold, precious stones, and pearls in mountainous heaps and piles.» — 3 Enoc 5 describe a los hombres de la generación de Enós amontonando plata, oro, piedras preciosas y perlas
«It was only because cUzzah, cAzzah, and cAza'el* taught them sorceries that they brought them down and 4:6 employed them, for otherwise they would not have been able to bring them down.» — 3 Enoc 5:9 atribuye a 'Uzzah, 'Azzah y 'Aza'el la enseñanza de las hechicerías con que bajaron a los astros
«one whom I have removed from them is the choicest of them all* and worth them all in faith,' righteousness, and fitting conduct.» — 3 Enoc 6 pone en boca del Santo la elección de Enoc como el más escogido de todos en fe, justicia y conducta
«the Holy One, blessed be he, bestowed upon me wisdonr heaped upon io:6;4i:3 wisdom, understanding upon understanding, prudence upon prudence, knowledge upon knowledge, mercy upon mercy, Torah upon Torah, love upon love, grace upon grace, beauty upon beauty, humility upon humility, might upon might, strength upon strength, power upon power, splendor upon splendor, loveliness upon loveliness, comeliness upon comeliness; and I was honored and adorned with all these excellent, praiseworthy qualities more than all the denizens of the heights.» — 3 Enoc 10 narra el don de sabiduría sobre sabiduría y de Torá sobre Torá que el Santo otorga a Metatrón
«I have committed to hinv the Prince of Wisdom and the Prince of Understanding» — 3 Enoc 10, en boca del Santo, entrega al Príncipe de la Sabiduría y al Príncipe del Entendimiento; el troceo intercala la referencia marginal a Éxodo
«Each letter flashed time after time like lightnings, time after time like torches, time after time like flames, time after time like the rising of the sun, moon, and stars.» — 3 Enoc 41 describe el destello de cada letra como relámpagos, antorchas, llamas y salida de los astros
«Michael, the Great Prince, is in charge of the seventh heaven, the highest, 33:5; 38:1 which is in cArabot.» — 3 Enoc 17 pone a Miguel, el Gran Príncipe, a cargo del séptimo cielo, el más alto, en 'Arabot
«All of them are crowned with kingly crowns, clothed 18:1 in regal dress, and decked with royal jewels.» — 3 Enoc 17 describe a los príncipes coronados con coronas reales, vestidos de regio y adornados con joyas de rey
«Before each of them, when he travels through the Raqia c, royal servants' run, with great honor and much pomp, just as kings travel on earth in chariots attended by horsemen and great armies, in glory, greatness, praise, acclamation, and splendor.» — 3 Enoc 17 compara el viaje de esos príncipes por el Raqia con el de los reyes de la tierra en carros y con ejércitos
«The guardians of the door of the first palace, when they see the guardians of the door of the second palace, they remove their glorious crowns from their heads and fall prostrate.» — 3 Enoc 18 describe el retiro de coronas y la postración escalonada de los guardianes de las puertas de los palacios
«Why is his name called Soqedhozi? Because he weighs 31:1 r.. 33:if. men's merits in scales in the presence of the Holy One, blessed be he.» — 3 Enoc 18 da la etimología del nombre Soqedhozi, el que pesa los méritos de los hombres en balanzas ante el Santo
«#Four rivers of fire flow out from beneath them, one on each side.» — 3 Enoc, en la descripción de la Merkabá, consigna los cuatro ríos de fuego que salen por debajo, uno a cada lado
«Because he is in charge of the creatures and he whips them with lashes of fire.» — 3 Enoc 20 da la razón del nombre Hayli'el, el que está a cargo de las criaturas y las azota con látigos de fuego
«At once the Holy One, blessed be he, summoned to my aid his servant, the angel Metatron, Prince of the Divine Presence.» — 3 Enoc 1, en boca de Ismael, narra que el Santo llamó en su ayuda a Metatrón, Príncipe de la Divina Presencia; la fórmula se repite más adelante en el mismo documento y se ancla en la primera aparición
«the letters by which mountains and hills were created;» — 3 Enoc 41, en la enumeración de las letras, nombra las que crearon los montes y las colinas; el documento repite el catálogo de letras en otra plana y se ancla en la primera
«so that they should not say, The Merciful One is cruel!» — 3 Enoc 4 pone en boca del Santo la razón de su proceder, para que no digan que el Misericordioso es cruel
«From the mouth of the one flames issue; from the mouth» — 3 Enoc 22, en la descripción de los querubines, consigna las llamas que salen de la boca de uno
«The cherubim stand beside the holy creatures and their wings are raised up to the height of their heads.» — 3 Enoc 22 describe a los querubines junto a las criaturas santas con las alas alzadas a la altura de sus cabezas
«The Sekinah rests upon their backs, the splendor of the glory is on their faces,» — 3 Enoc 22 sitúa a la Shekiná sobre las espaldas de los querubines y el esplendor de la gloria en sus rostros
«No mouth 9:2 can tell the mighty strength of his power/ save only the King of the kings of kings, the Holy One, blessed be he.» — 3 Enoc 22 declara que ninguna boca puede contar la fuerza de su poder salvo el Rey de los reyes de reyes
«Pavilions of brilliance, pavilions of splendor, pavilions of light, sapphire, and 29:2 emerald envelop them, so that no one should see the appearance of their eyes and of their faces.» — 3 Enoc 22 describe los pabellones de brillo, esplendor, luz, zafiro y esmeralda que los envuelven para que nadie vea sus rostros
«His body is full of eyes like the stars of 22:8; Ezek i:is heaven, beyond reckoning, without number, and each eye is like the morning star.» — 3 Enoc 25 describe el cuerpo lleno de ojos como las estrellas del cielo, cada ojo como el lucero del alba
«He stands over them day and night and teaches them song, psalm, eulogy, might, and majesty, so that they might glorify their king with all manner of praise and sanctifying song.» — 3 Enoc 26 describe al príncipe que enseña día y noche canto, salmo y elogio a los serafines
«The measure of the seraphim and the height of each of them corresponds to the seven heavens.» — 3 Enoc 26 hace corresponder la medida y la altura de los serafines con los siete cielos
«as it is written, For by fire will the Lord execute judgment, and by his sword, against all mankind.» — 3 Enoc 36, en la descripción del río de fuego, cita la escritura sobre el juicio por fuego contra toda carne
«The seven walls of firebrands are encircled by seven walls of hailstones/» — 3 Enoc 37 describe los siete muros de tizones rodeados por siete muros de granizo
«the Prince of the World calls to them and says, "Stay at rest in your places; 30:2 be not afraid because the ministering angels» — 3 Enoc 38 pone en boca del Príncipe del Mundo la orden a los astros de quedarse quietos y no temer
«They put them on the heads of the ministering angels and the great princes.» — 3 Enoc 40 narra la imposición de esas coronas sobre las cabezas de los ángeles ministradores y de los grandes príncipes
«the letters by which wisdom and understanding, knowledge and intelligence, humility and rectitude were created» — 3 Enoc 41 nombra las letras con que se crearon la sabiduría, el entendimiento, el conocimiento, la humildad y la rectitud
«SamkPel is in charge of the souls of the intermediate, to support them and purify them from sin, through the abundant mercies of the Omnipresent One.» — 3 Enoc 44 encarga a Samki'el las almas de los intermedios, sostenerlas y purificarlas del pecado
«Za capPel is appointed to bring down the souls of the wicked from the presence of the Holy One, blessed be he, from the judgment of the Sekinah/ to Sheol,» — 3 Enoc 44 encarga a Za'api'el bajar al Seol las almas de los impíos
«Then the Holy One, blessed be he, said to them: "Abraham, my friend, Isaac, my chosen one, Jacob, my firstborn/ how can I save them at this time from among the nations of the world?"» — 3 Enoc 45 pone en boca del Santo la pregunta a Abraham, Isaac y Jacob sobre cómo salvar a Israel de entre las naciones
«Then Metatron opened for me the gates in the walls of fire, within which they were standing, behind the Sekinah.» — 3 Enoc 47 narra que Metatrón abrió a Ismael las puertas en los muros de fuego tras la Shekiná
«the Holy One, blessed be he, will at once remember his own righteousness, merit, mercy, and grace, and, for his own sake, will deliver his great arm,» — 3 Enoc 48A anuncia que el Santo recordará su propia justicia y librará su gran brazo por sí mismo
«At once Metatron, Prince of the Divine Presence, said to Moses, "Son of Amram, fear not! for already God favors you.» — 3 Enoc 15B pone en boca de Metatrón el ánimo a Moisés, hijo de Amram
«Rivers of joy, rivers of rejoicing, rivers of gladness, rivers of exultation, rivers 35:1-40:4 of love, rivers of friendship pour out' from the throne of glory, and, gathering strength, flow through the gates of the paths of the heaven» — 3 Enoc 22B describe los ríos de gozo, alegría, amor y amistad que manan del trono de gloria
«It is taught that they go out from under the wings of the cherubim and fall on the orb of the sun, as it is written, "Southward goes the wind, then turns to the north; it turns and turns again; back then to its circling goes the wind.» — 3 Enoc 23 sitúa la salida de todos esos vientos bajo las alas de los querubines y su caída sobre el orbe del sol
«He has the chariots of twice ten thousand, as it is written, "The chariots of God are twice ten thousand, thousands of angels.» — 3 Enoc 24 consigna los carros del Santo citando el salmo de los carros de Dios
«The Holy One, blessed be he, said: I made him strong, I took 10:3 him, I appointed him, namely Metatron my servant, who is unique among all the denizens of the heights.» — 3 Enoc 48C pone en boca del Santo la elevación de Metatrón, único entre los moradores de las alturas
«I went with him, and, taking me by his hand, he bore me up on his wings and showed me all these things.» — 3 Enoc 42 narra que Metatrón llevó a Ismael sobre sus alas y le mostró todo aquello; la fórmula se repite en otras planas del documento y se ancla en la primera
«The Lord bares his holy arm in the sight of all the nations,» — 3 Enoc 48A cita al profeta sobre el brazo santo del Señor descubierto a la vista de las naciones
«From there the wind of earthquake blows, as it is written, "Afterwards the wind of earthquake, but the Lord was not in the earthquake.» — 3 Enoc 23 nombra el viento de terremoto citando el pasaje de Reyes donde el Señor no estaba en el terremoto
«He has the chariots of acclamation, as it is written, "God has gone up in acclamation.» — 3 Enoc 24 nombra los carros de aclamación citando el salmo
«to smite kings at his command; to subdue rulers and presumptuous men at his bidding; to remove kings from their kingdoms, and to exalt rulers over their dominions, as it is written, He controls the procession of times and seasons;» — 3 Enoc 48C describe el poder dado a Metatrón de herir reyes y de quitar y exaltar gobernantes
«Metatron sits for three hours every day in the heavens above, and assembles all the souls of the dead that have died in their mothers' wombs, and of the babes that have died at their mothers' breasts, and of the schoolchildren that have died while studying the five books of the Torah.» — 3 Enoc 48C narra que Metatrón reúne cada día las almas de los muertos en el vientre materno y de los niños muertos de pecho
«Then he said, If you listen carefully to the voice of the Lord your God and do what is right in his eyes, if you pay attention to his commandments, and keep his statutes, I shall inflict on you none of the diseases that I inflicted on the Egyptians, for it is I, the Lord, who gives you healing.» — 3 Enoc 48D cita la promesa condicional de no infligir las plagas si se escucha la voz del Señor
«about the incarnate career of our Lord and God and Savior Jesus Christ; the birth, I mean, from an unchanging virgin,» — El Prólogo de los Oráculos Sibilinos declara la Trinidad divina como fuente de vida y el nacimiento de una virgen inmutable
«They say that the Cumean brought nine books of her own prophecies to Tarquinius Priscus, who then ruled the Roman state, and asked three hundred didrachms for them.» — El Prólogo narra que la Sibila Cumana llevó nueve libros de profecías a Tarquinio Prisco y pidió trescientas didracmas por ellos
«Those of the Cumean were concealed and not released to many 'since they expressed what would happen in Italy very precisely and clearly, but those of the others were known to all.» — El Prólogo distingue los oráculos cumanos, ocultados por decir con precisión lo que pasaría en Italia, de los demás, conocidos de todos
«One God, who alone rules, exceedingly great unbegotten 95 but God alone, one highest of all, who made* heaven and sun and stars and moon and fruitful earth and waves of water of sea who alone is God, abiding as indomitable creator.» — Oráculos Sibilinos 1 abre declarando un solo Dios, único gobernante, no engendrado, hacedor del cielo, el sol, los astros, la luna y la tierra fructífera; la cifra 95 dentro del verbatim es el número de verso al margen y no el folio
«And then the race multiplied as the universal ruler himself commanded, and innumerable peoples grew one after another.» — Oráculos Sibilinos 1, en la primera generación, narra la multiplicación de la raza por mandato del gobernante universal
«But I bid you to construct quickly an imperishable wooden house, flourishing with unthirsting roots.» — Oráculos Sibilinos 1 pone en boca de Dios la orden a Noé de construir una casa de madera imperecedera
«But as for me, how much will I lament, how much will I weep in my wooden house, how many tears will I mingle with the waves?» — Oráculos Sibilinos 1 pone en boca de Noé el lamento anticipado por el mundo que morirá
«All the storm winds were gathered together and all the springs of waters were released as the great cataracts were opened from heaven,» — Oráculos Sibilinos 1 narra el diluvio con los vientos reunidos y las cataratas abiertas desde el cielo
«Then again from heaven the wondrous voice of the great God cried out as follows:» — Oráculos Sibilinos 1 narra la voz portentosa del gran Dios tras bajar las aguas
«But when the raging wrath of the Most High comes upon the Hebrews it will also take faith away from them, because they did harm to the son of the heavenly God.» — Oráculos Sibilinos 1, en el tramo cristiano, anuncia la ira del Altísimo sobre los hebreos por el daño al hijo del Dios celestial
«Then also there will be deep peace and understanding, and the fruitful earth will again bear more numerous fruits, being neither divided nor in servitude any longer.» — Oráculos Sibilinos 1 anuncia la paz profunda y la tierra fructífera que dará más frutos, sin división ni servidumbre
«But to martyrs he will give an immortal treasure, to those who pursue the contest even to death» — Oráculos Sibilinos 2 promete a los mártires un tesoro inmortal por seguir el certamen hasta la muerte
«Give to the poorp at once and do not tell them to come tomorrow.» — Oráculos Sibilinos 2, en los versos sobre la misericordia, manda dar al pobre al momento y no decirle que vuelva mañana
«Life is assessed in death. Whether one acted lawlessly or righteously will be distinguished when one comes to judgment.» — Oráculos Sibilinos 2 declara que la vida se tasa en la muerte y que allí se distingue si se obró sin ley o con justicia
«For all the stars will fall together from heaven on the sea.» — Oráculos Sibilinos 2, en la escena final, anuncia que todos los astros caerán juntos del cielo al mar
«He will sit on the right of the Great One, judging at the tribunal the life of pious men and the way of impious men.» — Oráculos Sibilinos 2 sienta al juez a la derecha del Grande para juzgar la vida de los piadosos y de los impíos
«Moses, the great friend of the Most High, also will come, having put on flesh.» — Oráculos Sibilinos 2 anuncia la venida de Moisés, el gran amigo del Altísimo, revestido de carne
«They will not have their fill of tears, nor will their voice be heard as they lament piteously here and there, but in distress they will shout at length below dark, dank Tartarus.» — Oráculos Sibilinos 2 describe el clamor de los condenados en el Tártaro oscuro
«Whenever they ask the imperishable God to save men from the raging fire and deathless gnashing he will grant it, and he will do this.» — Oráculos Sibilinos 2 consigna que Dios concederá salvar a los hombres del fuego cuando se lo pidan
«There is one God, sole ruler, ineffable, who lives in the sky, self-begotten, invisible, who himself sees all things.» — Oráculos Sibilinos 3 declara un solo Dios, gobernante único, inefable, autoengendrado e invisible
«All men will perish in their own dwellings when the fiery cataract flows from heaven.» — Oráculos Sibilinos 3 anuncia la catarata de fuego que bajará del cielo sobre los hombres
«But when the tower fell, and the tongues of men were diversified by various sounds, the whole earth of humans was filled with fragmenting kingdoms.» — Oráculos Sibilinos 3 narra la caída de la torre y la diversificación de las lenguas; el troceo intercala la referencia marginal al Génesis
«And they chose Cronos king to rule over all because he was eldest and best in appearance.» — Oráculos Sibilinos 3 narra la elección de Cronos como rey por ser el mayor y el mejor de aspecto
«However much wealth Rome received from tribute-bearing Asia, SjSSspes, Asia will receive three times that much again o/v/,wr from Rome and will repay her deadly arrogance to her.» — Oráculos Sibilinos 3 anuncia que Asia recibirá de Roma tres veces la riqueza que Roma le sacó en tributo
«Bad government, blame, envy, anger, folly, poverty will flee from men, and constraint will flee,» — Oráculos Sibilinos 3 anuncia la huida del mal gobierno, la envidia, la ira, la insensatez y la pobreza
«He will call himself a Chian and write the story of Ilium, not truthfully but cleverly.» — Oráculos Sibilinos 3 anuncia al que se llamará quiota y escribirá la historia de Ilión con arte y no con verdad
«He will be the first to unfold my books with his hands, but he will especially embellish the helmeted men of war, Hector, son of Priam, and Achilles, son of Peleus, and the others, as many as cared for warlike deeds.» — Oráculos Sibilinos 3 anuncia que ese autor será el primero en desplegar los libros de la Sibila y adornará a Héctor y a Aquiles
«The whole earth will again see you smoking and fire will not leave you forever, but you will burn.» — Oráculos Sibilinos 3 anuncia a la ciudad humeante y el fuego que no la dejará para siempre
«But when the wrath of the great God comes upon you, then indeed you will recognize the face of the great God.» — Oráculos Sibilinos 3 anuncia que al venir la ira del gran Dios se reconocerá su rostro
«There will again be a sacred race of pious men who attend to the counsels and intention of the Most High» — Oráculos Sibilinos 3, en el elogio de los judíos, anuncia una raza sagrada de hombres piadosos atentos a los designios del Altísimo
«Honor righteousness and oppress no one, for so the Immortal bids wretched mortals.» — Oráculos Sibilinos 3 manda honrar la justicia y no oprimir a nadie
«They will be free from war in towns and country.» — Oráculos Sibilinos 3 anuncia que estarán libres de guerra en las ciudades y en el campo
«But wretched Greece, desist from proud thoughts. Entreat the great-hearted Immortal and take precautions.» — Oráculos Sibilinos 3 exhorta a Grecia a dejar los pensamientos soberbios y a suplicar al Inmortal
«Wolves and lambs will eat grass together in the mountains.» — Oráculos Sibilinos 3 anuncia la luz inmortal y a lobos y corderos comiendo hierba juntos en los montes
«so that I prophesy both future and former things and tell them to mortals.» — Oráculos Sibilinos 3 pone en boca de la Sibila que Dios le puso en la mente todo el porvenir para profetizarlo
«The first things happened to him and all the latter things have been revealed, so let all these things from my mouth be accounted true.» — Oráculos Sibilinos 3 cierra con la fórmula de veracidad de la Sibila sobre lo dicho por su boca
«and bade me prophesy concerning every land and remind kings of the things that are to be.» — Oráculos Sibilinos 3 pone en boca de la Sibila el encargo de profetizar sobre toda tierra; el verso se repite en el libro y se ancla en la primera aparición
«Beginning from the first generation of articulate men down to the last, I will prophesy all in turn, such things as were before, as are, and as will come upon the world through the impiety of men» — Oráculos Sibilinos 1 abre con la Sibila anunciando que profetizará desde la primera generación hasta la última
«But when it had received these, he fashioned again another very diverse second race from the most righteous men who were» — Oráculos Sibilinos 1, en la segunda generación, narra la formación de otra raza a partir de los hombres más justos que quedaban
«Then when the Hebrews reap the bad harvest, 2.164; a Roman king will ravage much gold and silver» — Oráculos Sibilinos 1, en la profecía de la dispersión, anuncia que un rey romano saqueará oro y plata
«The love of money is mother of all evil» — Oráculos Sibilinos 2, en los versos sobre el dinero, declara que el amor al dinero es madre de todo mal
«Evil will come upon the pious men who live around the great Temple of Solomon» — Oráculos Sibilinos 3 anuncia el mal sobre los piadosos que viven alrededor del gran Templo de Salomón
«At some time a rushing destruction will come upon the whole land of sinners 305 and a tumult will destroy the entire land of mortals and an affliction of the great God, leader of hymns. For a heavenly eternal destruction will come upon you, Babylon» — Oráculos Sibilinos 3 anuncia la destruccion eterna venida del cielo sobre Babilonia
«He will certainly come, and it will be as I say.» — Oráculos Sibilinos 2 cierra el anuncio con la fórmula de certeza de la Sibila sobre su propia palabra
«But on these also evil will come, and they will not escape pestilence.» — Oráculos Sibilinos 3, en el tramo del exilio y la restauración, anuncia que tampoco esos escaparán de la peste
«People of boastful Asia and Europe, give ear to the unfailing truths that I am about to prophesy through my honey-voiced mouth from our shrine.» — Oráculos Sibilinos 4 abre con la proclamación de la Sibila a los pueblos de Asia y de Europa
«They will look to the great glory of the one God and commit no wicked murder, nor deal in dishonest gain, which are most horrible things.» — Oráculos Sibilinos 4 describe a los que miran a la gloria del único Dios y no cometen homicidio ni ganancia deshonesta
«The power of the Persians will be the greatest of the whole world» — Oráculos Sibilinos 4 anuncia el tercer reino y declara mayor que todo el mundo el poder de los persas
«You also, miserable Corinth, will one day behold your capture.» — Oráculos Sibilinos 4 anuncia a Corinto que verá un día su captura
«But when faith in piety perishes from among men, and justice is hidden in the world, untrustworthy men, living for unholy deeds, will commit outrage, wicked and evil deeds.» — Oráculos Sibilinos 4 anuncia los últimos tiempos con la fe en la piedad perdida y la justicia escondida
«But as many as are pious, they will live on earth again Lactantius, DMnst 7.23.4 when God gives spirit and life and favor 4.46 190 to these pious o n e s .» — Oráculos Sibilinos 4 anuncia que los piadosos vivirán de nuevo en la tierra cuando Dios les dé espíritu y vida
«You have fallen from the stars, you will not go up to heaven.» — Oráculos Sibilinos 5 anuncia la caída desde los astros y el no subir al cielo
«All Asia will blaze, burned with fire as far as the islands.» — Oráculos Sibilinos 5 anuncia toda Asia ardiendo por el fuego hasta las islas
«He will come to the Medes and to the kings of the Persians, those whom he first desired and to whom he gave glory ,» — Oráculos Sibilinos 5 narra la ida del fugitivo a los medos y a los reyes de los persas
«For murder and terrors are in store for all men because of the great city and righteous people which is preserved throughout everything, which Providence held in special place» — Oráculos Sibilinos 5 anuncia homicidio y terrores por la gran ciudad y el pueblo justo que la Providencia guardó
«But glorious children will honor you exceedingly, and they will attend table with devout music, all sorts of sacrifices and with prayers honoring God.» — Oráculos Sibilinos 5 anuncia hijos gloriosos que honrarán con música devota, sacrificios y oraciones
«But the holy land of the pious alone will bear all these things: DMnst 7.24.14 a honey-sweet stream from rock and spring, 3.622 and heavenly milk will flow for all the righteous.» — Oráculos Sibilinos 5 anuncia la tierra santa de los piadosos con arroyo de miel de la roca y leche celestial
«Then he will not pity hostile men who sacrifice herds of lambs and sheep, and loud-bellowing bulls,» — Oráculos Sibilinos 5 anuncia que no tendrá piedad de los hombres hostiles que sacrifican rebaños
«He will destroy every land and conquer all and consider all things more wisely than all men.» — Oráculos Sibilinos 5 describe al que destruirá toda tierra y considerará todo con más sabiduría que todos los hombres
«It is the last time of holy people when God, who thunders on high, founder of the greatest temple, accomplishes these things.» — Oráculos Sibilinos 5 declara el último tiempo del pueblo santo cuando el que truena en lo alto lo cumple
«It will come to pass in the fifth generation when the destruction of Egypt ceases, when the shameless kings intermingle.» — Oráculos Sibilinos 5 data el suceso en la quinta generación, al cesar la destrucción de Egipto
«A wretched generation will groan ten thousandfold at the end when the sun is setting so that it never rise again,» — Oráculos Sibilinos 5 anuncia la generación miserable que gemirá cuando el sol se ponga para no volver a salir
«For with your hostile mind you did not perceive your God when he came before mortal eyes. But you crowned him with a crown from the thornbush, and you mixed terrible gall for insult and drink.» — Oráculos Sibilinos 6 reprocha la corona de espinos y la hiel mezclada para el insulto
«He, before either earth or starry heaven, was sovereign Word, with the Father and Holy Spirit.» — Oráculos Sibilinos 6 declara al Verbo soberano con el Padre y el Espíritu Santo antes de la tierra y del cielo estrellado
«But take the head of this man, sprinkle it with water, and pray three times.» — Oráculos Sibilinos 7 manda tomar la cabeza de ese hombre, rociarla con agua y orar tres veces
«They will not be destroyed quickly but, being burned in spirit by their perishing flesh for the years of ages forever, they will know, by dire tortures, that it is not possible to deceive the law of God.» — Oráculos Sibilinos 7 anuncia el tormento de los que conocerán por tortura que no se engaña la ley de Dios
«Then you will be utterly desolate, as if you had never been.» — Oráculos Sibilinos 8 anuncia la desolación total, como si nunca hubiera existido
«He will participate in all the mysteries of magic shrines.» — Oráculos Sibilinos 8 anuncia al que participará en todos los misterios de los santuarios mágicos
«He will give laws to the peoples and subordinate all things.» — Oráculos Sibilinos 5 anuncia al que dará leyes a los pueblos y someterá todas las cosas; el verso se repite en otro libro de la colección y se ancla en la primera aparición
«It will lead untiring kings of nations to the west and will legislate for peoples and subdue all things.» — Oráculos Sibilinos 8 anuncia a la que llevará reyes al occidente y legislará para los pueblos
«Earth will have boundaries and all the sea guards, craftily divided among those who have gold.» — Oráculos Sibilinos 8 anuncia la tierra repartida con arte entre los que tienen oro
«then the end of the world and the last day is near, and the judgment of the immortal God for the approved elect.» — Oráculos Sibilinos 8 anuncia el fin del mundo y el juicio del Dios inmortal para los elegidos aprobados
«(Also, like the men who afterward fled dire destruction, thrice happy was the man, and four times blessed.)» — Oráculos Sibilinos 8 recoge la bienaventuranza del hombre tres veces feliz y cuatro veces bendito
«you will pray to flee to another land as an exile when the Lord" spreads out the dark water of the sea with thunderings and earthquakes because of the impieties of Patara» — Oráculos Sibilinos 4 anuncia el exilio y el mar oscuro extendido con truenos y terremotos
«O Rhodes, you wretched one, for you first will I weep. You are first of cities, but you will perish first» — Oráculos Sibilinos 7 abre el libro con el llanto por Rodas, primera de las ciudades y primera en perecer
«I have known innumerable beds, but no marriage concerned me. Ovid, Metamor-Utterly faithless, I imposed a savage oath on all» — Oráculos Sibilinos 7, en la confesión de la Sibila, consigna los lechos innumerables y el juramento salvaje impuesto a todos
«to see your punishment first, Rome, and the gnashing of teeth» — Oráculos Sibilinos 8, en la destrucción de Roma, anuncia el castigo y el rechinar de dientes
«and most swift racing of the lame, and the deaf will hear and blind will see, those who cannot speak will speak, and life and wealth will be common to all.» — Oráculos Sibilinos 8 anuncia la resurrección de los muertos con los cojos corriendo, los sordos oyendo y los ciegos viendo
«Fire will burn up land, heaven, and sea, pursuing the hunt, and will break the gates of the confines of Hades.» — Oráculos Sibilinos 8 anuncia el fuego que quemará tierra, cielo y mar y romperá las puertas del Hades
«Moses prefigured him, stretching out his holy arms, conquering Amalek by faith so that the people might know that he is elect and precious with God his father,» — Oráculos Sibilinos 8, en el poema sobre Cristo, hace de Moisés con los brazos extendidos la prefiguración del elegido
«He will come to Hades announcing hope for all the holy ones, the end of ages and last day, and he will complete the fate of death when he has slept the third day.» — Oráculos Sibilinos 8 anuncia el descenso al Hades con esperanza para los santos y el cumplimiento de la muerte al tercer día
«I know the numbers of stars and trees and how many tribes of four-footed animals, swimming creatures, and birds that fly,» — Oráculos Sibilinos 8 pone en boca de Dios el saber de los números de los astros y de los árboles
«I will roll up heaven, open the recesses of the earth, 3.82; isa 34:4; Rev 6:14 and then I will raise the dead, having undone fate» — Oráculos Sibilinos 8 pone en boca de Dios el enrollar el cielo y el levantar a los muertos deshecho el destino
«I have no need of your sacrifice or libation 8.333f., etc. isa or polluted burnt offerings or most hated blood.» — Oráculos Sibilinos 8 pone en boca de Dios el rechazo del sacrificio, la libación y los holocaustos contaminados
«Be humble in heart, hate bitter power, and, above all, love your neighbor as yourself,» — Oráculos Sibilinos 8, en la exhortación ritual, manda amar al prójimo como a uno mismo
«Therefore we are also of the holy heavenly race of Christ, and are called brethren.» — Oráculos Sibilinos 8 declara a los suyos de la raza celestial y santa de Cristo, llamados hermanos
«Then also was the tenth generation of articulate men.» — Oráculos Sibilinos 11 data el tramo en la décima generación de hombres articulados
«Then there will be darkness upon the Jews, and they will not escape Amos5:i8 famine and pestilence, which is hard to bear, on that day.» — Oráculos Sibilinos 11 anuncia tinieblas sobre los judíos y hambre y peste de las que no escaparán
«They will give to him and his sons and prosperous grandsons portions of the kingdom for empire until eight decades of decades and six single years' in addition to these.» — Oráculos Sibilinos 11 cifra en décadas de décadas y seis años más la duración del imperio repartido
«But when Italy produces a great marvel for men,» — Oráculos Sibilinos 11 anuncia el gran prodigio que Italia producirá para los hombres
«But even when he dies the nations of men will not forget him.» — Oráculos Sibilinos 11 anuncia que las naciones no olvidarán a ese hombre ni después de muerto
«but the ambrosial earth, dark-soiled with its beautiful corn, newly adorned, will receive many dying men.» — Oráculos Sibilinos 11 anuncia la tierra ambrosíaca de suelo oscuro recibiendo a muchos hombres que mueren
«Then no longer will anyone call the divinely possessed seer an oracle-monger of necessity.» — Oráculos Sibilinos 11 anuncia que nadie llamará ya vendedor de oráculos al vidente poseído por lo divino
«and indeed he manifested wonderful great times on the wondrous earth, and in them he showed signs.» — Oráculos Sibilinos 12 anuncia tiempos maravillosos manifestados en la tierra con señales
«There will be no surfeit from much gold but shamelessly he will ravage more and deposit it throughout all the earth.» — Oráculos Sibilinos 12 describe al que no se saciará de oro y saqueará sin vergüenza
«You will be bound with cords" and every nation will trample you.» — Oráculos Sibilinos 12 anuncia las ataduras y el pisoteo de toda nación
«He will also dedicate temples in all cities, inspecting the world on his own foot, bringing gifts.» — Oráculos Sibilinos 12 describe al que dedicará templos en todas las ciudades recorriendo el mundo a pie
«A warlike Ares, he will come as far as Thrace, but will flee thereafter and come to the plain of Bithynians and the soil of Cilicians.» — Oráculos Sibilinos 13 describe al Ares guerrero que llegará hasta Tracia y huirá después
«His name will have the sign of the number two hundred.» — Oráculos Sibilinos 13 cifra en doscientos la señal del nombre de ese rey
«He who gave power to kings, and took it away again, and delimited for them Lk i:52 a time of both things, of life and of wretched death.» — Oráculos Sibilinos 13 declara del que da y quita el poder a los reyes que les delimita el tiempo de vida y de muerte
«Indians, Armenians, Arabs, Persians, and Babylonians will destroy each other through mighty war.» — Oráculos Sibilinos 13 anuncia la destrucción mutua de indios, armenios, árabes, persas y babilonios
«Syrians, mingled with Persians, will slay Romans, but nevertheless they will not conquer by the divinely decreed plan.» — Oráculos Sibilinos 13 anuncia que sirios y persas matarán romanos sin vencer por el plan decretado por lo divino
«When two men, lords swift in war, rule over the exceedingly mighty Romans, the one will present the number seventy, the other will be of the number three,» — Oráculos Sibilinos 13 cifra en setenta y en tres los números de los dos señores que regirán a los romanos
«But famine will prevail over everything; and war and bandits, murders and slaughters.» — Oráculos Sibilinos 14 anuncia el hambre que prevalecerá sobre todo, con guerra, bandidos y matanzas
«When he is hastening to go to East and West 190 the Romans will restrain him, even when he is not willing, as lord of Rome, because all had a friendly spirit for the king, the very illustrious prince.» — Oráculos Sibilinos 14 narra a los romanos reteniendo al rey contra su voluntad como señor de Roma
«Then the entire world will receive the grievous wrath of the immortal God in its bosom, because of honor.» — Oráculos Sibilinos 14 anuncia que el mundo entero recibirá la ira del Dios inmortal
«For God was not propitious to the world, nor will he be gentle to men, because they performed many evil things.» — Oráculos Sibilinos 14 declara que Dios no fue propicio al mundo por las muchas maldades cometidas
«But when God changes times . . . He makes winter summer; then all the oracles will be fulfilled.» — Oráculos Sibilinos 14 anuncia que cuando Dios cambie los tiempos se cumplirán todos los oráculos
«Revere him who alone is ruler of the world. He is alone, from age to age, self-generated, unbegotten, ruling everything throughout.» — Los Fragmentos de los Oráculos Sibilinos mandan reverenciar al único gobernante del mundo, autoengendrado y no engendrado
«Vain mortals, stop roaming in darkness and black night without light and leave the darkness of night and take hold of light.» — Los Fragmentos exhortan a los mortales vanos a dejar la tiniebla de la noche y asir la luz
«But God (is) alone, unique, supreme over all. He has made heaven and sun and stars and moon, 5 fruitful earth and waves of water of the sea, lofty mountains, perennial streams of springs.» — Los Fragmentos declaran a Dios único y supremo, hacedor del cielo, el sol, los astros y la luna
«But he is life and imperishable eternal light, 35 and he pours out a delight sweeter than honey for men c . . . Bend the neck to him alone and you will incline your path among the pious ages.» — Los Fragmentos declaran a Dios vida y luz eterna incorruptible que derrama deleite más dulce que la miel
«These things you said to the Word, and all was done in your heart.» — Oráculos Sibilinos 8 se dirige a la Palabra y declara que todo se hizo en su corazón
«But great-spirited kings will drape themselves in terrible conflict of spirit-destroying strife.» — Oráculos Sibilinos 11 anuncia a los reyes de gran ánimo revestidos de conflicto destructor
«But when those things of which I spoke are completed then also the famous kingdom of the great pious prince will fail with the revolving years.» — Oráculos Sibilinos 12 anuncia que el reino famoso del príncipe piadoso fallará con los años que giran
«Men, why do you vainly think excessively proud thoughts 3.8-11; as if you were immortals, though your lordship is short» — Oráculos Sibilinos 14 abre contra el orgullo de los reyes, que piensan en vano como inmortales siendo breve su señorío
«Who alone is God, the invincible Creator. He himself established the form of the shape of mortals. He mingled the nature of all, begetter of life» — El Fragmento cinco declara a Dios único, Creador invencible y engendrador de la vida
«And Alexandria will be afflicted, and misery from the plague will be in it.» — El Treatise of Shem anuncia la aflicción de Alejandría y la miseria de la peste en ella
«And wheat and rice and dried peas will be expensive, and wheat must be irrigated.» — El Treatise of Shem anuncia el trigo, el arroz y los guisantes secos caros y el trigo que habrá de regarse
«And everyone (should) sow (early); the last (to sow) will be unsuccessful.» — El Treatise of Shem manda sembrar temprano y anuncia el fracaso del último en sembrar
«And the first grain will prosper; but dried pea(s) will not sprout (very) much although they* (will) be harvested.» — El Treatise of Shem anuncia el primer grano próspero y el guisante seco que no brotará mucho
«And the blind one spoke, "What am I able to do myself, unable to see where I am going? But let us use subterfuge."» — El Apócrifo de Ezequiel pone en boca del ciego la propuesta de usar una estratagema
«And doing this they went down into the garden. •Furthermore, whether they damaged or did not damage (anything), nevertheless the footprints were visible in the garden.» — El Apócrifo de Ezequiel consigna las huellas visibles en el jardín como prueba del daño
«And the judgment becomes final for both body and soul, for the works they have done whether good or evil.» — El Apócrifo de Ezequiel declara el juicio final para el cuerpo y el alma juntos por las obras hechas
«But at the end of the year there will be prosperity; even the river Nile will overflow exceedingly.» — El Treatise of Shem anuncia prosperidad al fin del año y la crecida desmedida del Nilo; la fórmula se repite en otro capítulo del tratado y se ancla en la primera
«And all lands will be good.» — El Treatise of Shem cierra ese capítulo anunciando que todas las tierras estarán bien
«For it is said, 'He will call to the heavens from above and to the earth, so he might judge his people.'» — El Apócrifo de Ezequiel cita la escritura sobre el llamado a los cielos y a la tierra para juzgar a su pueblo
«the angel of the Lord transformed himself' beside me in that place.» — El Apocalipsis de Sofonías narra la transfiguración del ángel del Señor junto al vidente
«He said, "This is the one who accuses men in the presence of the Lord."» — El Apocalipsis de Sofonías pone en boca del ángel la identificación del acusador de los hombres ante el Señor
«All the righteous hear the sound. They come running, praying to the Lord Almighty daily on behalf of these who are in all these torments.» — El Apocalipsis de Sofonías describe a los justos corriendo a orar a diario por los que están en los tormentos
«I have destroyed all nations before them, and scattered in the east the people of two provinces, Tyre and Sidon;» — 4 Esdras 1 pone en boca del Señor la destrucción de las naciones y la dispersión de Tiro y Sidón
«I divided fertile lands among you; I drove out the Canaanites, the Perizzites, and the Philistines before you.» — 4 Esdras 1 pone en boca del Señor el reparto de tierras fértiles y la expulsión de cananeos, ferezeos y filisteos
«#It is not as though you had forsaken me; you have forsaken yourselves, says the Lord.» — 4 Esdras 1 pone en boca del Señor la sentencia de que no lo abandonaron a él sino a sí mismos
«Call, O call heaven and earth to witness, for I left out evil and created good, because I live, says the Lord.» — 4 Esdras 2 pone en boca del Señor el llamado al cielo y a la tierra por testigos, por haber dejado el mal y creado el bien
«I will send you help, my servants Isaiah and Jeremiah.» — 4 Esdras 2 anuncia el envío de los siervos Isaías y Jeremías en auxilio
«And you laid upon him one commandment of yours; but he transgressed it, and immediately you appointed wisSoi i:i3f. ; death for him and for his descendants.» — 4 Esdras 3 narra el mandamiento único puesto a Adán, su transgresión y la muerte señalada para él y sus descendientes
«For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him.» — 4 Esdras 3 deriva de un corazón malo la transgresión del primer Adán y la de todos sus descendientes
«For I have traveled widely among the nations and have seen that they abound in wealth, though they are unmindful of your commandments.» — 4 Esdras 3 pone en boca de Esdras la observación de que las naciones abundan en riqueza sin acordarse de los mandamientos
«For as the land is assigned to the forest and the sea to its waves, so also those who dwell upon earth can understand only what is on earth, and he who is above the heavens can understand what is above the height of the heavens.» — 4 Esdras 4 pone en boca del ángel el límite del entendimiento terrestre, que solo alcanza lo que está en la tierra
«And he said to me, "Consider it for yourself; for as the rain is more than the drops, and the fire is greater than the smoke, so the quantity that passed was far greater; but drops and smoke remained.» — 4 Esdras 4 responde con la imagen de la lluvia y del fuego para medir lo que ya pasó frente a lo que queda
«He answered me and said, "Concerning the signs about which you ask me, I can tell you in part; but I was not sent to tell you concerning your life, for I do not know.» — 4 Esdras 4 pone en boca del ángel el límite de su propio encargo, que no fue enviado a hablar de la vida de Esdras
«and the sun shall suddenly shine forth at night, and the moon during the day.» — 4 Esdras 5, entre las señales del fin, anuncia el sol brillando de noche y la luna de día
«He replied to me and said, "The creation cannot make more haste than the Creator, neither can the world hold at one time those who have been created in it.» — 4 Esdras 5 responde que la creación no puede apresurarse más que el Creador
«The beginning by the hand of man, but the end by my own hands.» — 4 Esdras 6 pone en boca del Señor el principio y el fin de su obra, por mano de hombre y por su propia mano
«For evil shall be blotted out, and deceit shall be quenched; • faithfulness shall flourish, and corruption shall be overcome, and the truth, which has been so long without fruit, shall be revealed.» — 4 Esdras 6 anuncia el mal borrado, el engaño apagado y la verdad revelada tras tanto tiempo sin fruto
«Again, on the second day, you created the spirit of the firmament, and commanded him to divide and separate the waters, that one part might move upward and the other part remain beneath.» — 4 Esdras 6 narra la creación del espíritu del firmamento en el segundo día y la división de las aguas
«they even declared that the Most High does not exist, and they ignored his ways!» — 4 Esdras 7 consigna a los que declararon que el Altísimo no existe y desatendieron sus caminos
«For whereas you have said that the righteous are not many but few, while the ungodly abound, hear the explanation for this.» — 4 Esdras 7 responde a la queja por los pocos justos y los muchos impíos
«T h e seventh way, which is worse v than all the ways that have been mentioned, because they shall utterly waste away in confusion and be consumed with s h a m e , w and shall wither with fear at seeing the glory of the Most High before whom they sinned while they were alive, and before whom they are to be judged in the last times.» — 4 Esdras 7 describe el séptimo camino de los condenados, el peor de todos, con la consunción en vergüenza
«T h e fifth order, they rejoice that they have now escaped what is mortal, and shall inherit what is to come; and besides they see the straits and toil 4* 2 from which they have been delivered, and the spacious liberty which [97] they are to receive and enjoy in immortality.» — 4 Esdras 7 describe el quinto orden de los justos, que se alegran de haber escapado de lo mortal y ven los apuros de que fueron librados
«and abundant in compassion, because he makes his compassions abound more and more to those now living and to those who are gone and to those yet to come,» — 4 Esdras 7 nombra al abundante en compasión, que la multiplica sobre los vivos, los idos y los por venir
«But man, who has been formed by your hands and is called your own image because he is made like you,» — 4 Esdras 8 pone en boca de Esdras la dignidad del hombre formado por las manos de Dios y llamado imagen suya
«will survive the dangers that have been predicted, and will see my salvation in my land and within my borders, which I have sanctified for myself from the beginning.» — 4 Esdras 9 promete que quien crea sobrevivirá a los peligros anunciados y verá la salvación en la tierra santificada
«But though our fathers received the Law, they did not keep it, and did not observe the statutes; yet the fruit of the 33 Law did not perish—for it could not, because it was yours.» — 4 Esdras 9 declara que el fruto de la Ley no pereció aunque los padres no la guardaran
«She said to me, "I will not do so; I will not go into the city, but I will die here."» — 4 Esdras 10 pone en boca de la mujer la negativa a entrar en la ciudad y su decisión de morir allí
«For I have seen what I did not know, and I have heard what I do not understand.» — 4 Esdras 10 pone en boca de Esdras la confesión de haber visto lo que no sabía y oído lo que no entiende
«and nothing remained on the eagle's body except the three heads that I.» — 4 Esdras 11, en la visión del águila, narra la desaparición de las alas y las tres cabezas que quedan
«Again he brought another manuscript which was written by hand» — El Apocalipsis de Sofonías narra el segundo manuscrito escrito a mano que el ángel trae; el tramo se corta antes del guillemet de apertura que el escaneo mete en el texto
«few who shall be saved, because it is they who have made my glory to prevail [6i] now, and through them my name has now been honored.» — 4 Esdras 7 declara que los pocos que se salvan son los que han hecho prevalecer la gloria de Dios
«that safe and healthful habitations have been reserved for us, but we have lived wickedly?» — 4 Esdras 7 pone en boca de Esdras la pregunta por las moradas seguras reservadas frente a la vida mal vivida
«And while it was reigning its end came also, is so that it disappeared like the first.» — 4 Esdras 11, en la visión del águila, narra el fin del reinado de una de las alas
«•Moreover this head gained control of the whole earth, and with much oppression dominated its inhabitants; and it had greater power over the world than all the wings that had gone before.» — 4 Esdras 11, en la visión del águila, describe la cabeza que dominó la tierra entera con mucha opresión
«they also disappeared, and the whole body of the eagle was burned, and the earth was exceedingly terrified.» — 4 Esdras 12 narra el cuerpo del águila quemado y la tierra aterrada
«they are called the heads of the eagle.» — 4 Esdras 12 explica por qué se llaman cabezas del águila
«All these were mingled together, the stream of fire and the flaming breath and the great storm, and fell on the onrushing multitude which was prepared to fight, and burned them all up» — 4 Esdras 13, en la visión del hombre del mar, narra el torrente de fuego y el aliento llameante que consumen a la multitud
«But he will stand on the top of Mount Zion.» — 4 Esdras 13 anuncia que se pondrá en pie sobre la cima del monte Sion
«Therefore you saw the multitude gathered together in 48 peace. *But those who are left of your people, who are found within my holy 49 borders, shall be s a v e d .» — 4 Esdras 13 anuncia la salvación de los que queden dentro de las fronteras santas
«And when you have finished, some things you shall make public, and some you shall deliver in secret to the wise; tomorrow at this hour you shall begin to write.» — 4 Esdras 14 manda publicar una parte de lo escrito y entregar otra en secreto a los sabios
«'For truth shall go farther away, and falsehood shall come near.» — 4 Esdras 14 anuncia que la verdad se alejará y la falsedad se acercará
«For in them is the spring of understanding, the fountain of wisdom, and the river of knowledge.''» — 4 Esdras 14 declara que en esos libros está el manantial del entendimiento, la fuente de la sabiduría y el río del conocimiento
«# A man shall have no pity upon his neighbors, but shall make an assault upon their houses with the sword, and plunder their goods, because of hunger for bread and because of great tribulation.» — 4 Esdras 15 anuncia al hombre sin piedad que asaltará las casas de sus vecinos por el hambre y la tribulación
«Calamities have been sent upon you, and who is there to drive them away?» — 4 Esdras 15 pregunta quién hay para apartar las calamidades enviadas
«Yet for all this they will not turn from their iniquities, nor be always mindful of the scourges.» — 4 Esdras 16 consigna que ni con todo eso se apartarán de sus iniquidades
«Cease from your sins, and forget your iniquities, never to commit them again; so God will lead you forth and deliver you from all tribulation.» — 4 Esdras 16 manda cesar del pecado y olvidar las iniquidades para no volver a cometerlas
«And God said, "I have no way to be merciful to them.» — El Apocalipsis griego de Esdras pone en boca de Dios la negativa a ser misericordioso con ellos
«(And God said,) "Count the stars and the sand of the sea and if you will be able to count this, you will also be able to argue the case with me."» — El Apocalipsis griego de Esdras pone en boca de Dios el desafío de contar los astros y la arena del mar antes de pleitear con él
«#And God said, "If I see that the justice of the world has become abundant, I will be long-suffering toward them.» — El Apocalipsis griego de Esdras pone en boca de Dios la condición de su longanimidad, que la justicia del mundo abunde
«And I saw old men there, and fiery axles were revolving upon their ears.» — El Apocalipsis griego de Esdras describe a los ancianos con ejes de fuego girando sobre sus orejas
«in the fourth it grows nails, in the fifth it becomes milky, in the sixth it is ready» — El Apocalipsis griego de Esdras describe la formación del feto mes a mes
«*And God said, " Y o u who are mortal 4 E z r a 4 : i i 20 and earthly, do not plead the case with m e . "» — El Apocalipsis griego de Esdras pone en boca de Dios la orden al mortal y terreno de no pleitear con él
«a Therefore, fear not death. -For that which is from me, that is the soul, 4Ezra7:32 departs for heaven.» — El Apocalipsis griego de Esdras manda no temer a la muerte porque el alma, que es de Dios, parte al cielo
«Glory, might, honor, and worship to him for whom it is fitting, for the Father and the Son and the Holy Spirit, now and always and for ever and ever. Amen.» — El Apocalipsis griego de Esdras cierra con una doxología al Padre, al Hijo y al Espíritu Santo
«The angels said to h i m , n "They are the just 0 whose repute has ascended to heaven, 7 who gave alms generously, clothed p the naked, and desired a good desire.» — La Visión de Esdras pone en boca de los ángeles la identificación de los justos que dieron limosna y vistieron al desnudo
«And he saw virgins with five-hundred-pound neck irons» — La Visión de Esdras describe a las vírgenes con argollas de quinientas libras al cuello
«They dwelled with their mothers, desiring an evil desire.» — La Visión de Esdras consigna entre los castigados a los que moraron con sus madres
«And the just came through them and they crossed over» — La Visión de Esdras narra el paso de los justos por las llamas; el tramo se corta antes del guillemet que el escaneo mete en el texto
«I am an angel and I perpetually serve God, and I have not seen the face of God.» — Las Cuestiones de Esdras ponen en boca del ángel la declaración de que sirve a Dios perpetuamente y no ha visto su rostro
«Through the petition of your divinely narrated prophets, have pity upon the readers of this writing.» — Las Cuestiones de Esdras cierran pidiendo piedad para los lectores del escrito
«The Day of Jupiter (Thursday): (There will be) worthlessness of grain; meat (will be) high-priced (and there will be an) abundance of fruits.» — La Revelación de Esdras predice para el jueves el grano sin valor, la carne cara y la abundancia de frutos
«(But) young men will die, there will be battles and great robberies, (and) something, new will be heard about kings and rulers.» — La Revelación de Esdras predice para uno de los días la muerte de jóvenes, batallas y robos, y noticias nuevas sobre reyes
«The most important is that this love brought the Son of God down from heaven.» — El Apocalipsis de Sedrac declara que ese amor hizo bajar del cielo al Hijo de Dios
«But the angel, having stretched out his wings, took him and went up into the heavens, and took him up as far as the third heaven, and the flame of the divinity stood there.» — El Apocalipsis de Sedrac narra el arrebato de Sedrac por el ángel hasta el tercer cielo, donde estaba la llama de la divinidad
«However, he disobeyed my commandment and having been deceived by the devil he ate from the tree.» — El Apocalipsis de Sedrac pone en boca de Dios la desobediencia de Adán engañado por el diablo
«God said to him, "If he returns after living one hundred or eighty years and repents for three years and bears the fruit of righteousness and death should reach him, then shall I not remember all his sins.» — El Apocalipsis de Sedrac pone en boca de Dios la condición del perdón tras tres años de arrepentimiento y fruto de justicia
«the head, the movement of the whole body, is trustworthy and very beautiful, beloved of all but as soon as it falls in the earth it is unrecognized.» — El Apocalipsis de Sedrac compara la cabeza, movimiento de todo el cuerpo, con lo que cae a tierra y queda irreconocible
«And God took him and put him in Paradise with all the saints.» — El Apocalipsis de Sedrac cierra con Dios tomando su alma y poniéndolo en el Paraíso con todos los santos
«My judgment, however, shall assert its rights in its own time.» — 2 Baruc 5 pone en boca del Señor que su juicio hará valer sus derechos a su tiempo
«You, priests, take the keys of the sanctuary, and cast them to the highest heaven, and give them to the Lord and say, "Guard your house yourself, because, behold, we have been found to be false stewards."» — 2 Baruc 10 manda a los sacerdotes arrojar al cielo las llaves del santuario y decir al Señor que guarde él su casa
«And you, virgins who spin fine linen, and silk with gold of Ophir, make haste and take all things, and cast them into the fire, so that it may carry them to him who made them.» — 2 Baruc 10 manda a las vírgenes que hilan lino y seda echar todo al fuego para que lo lleve a quien lo hizo
«You who have drunk the clarified wine, you now drink its dregs, for the judgment of the Most High is impartial.» — 2 Baruc 13 anuncia a los que bebieron el vino clarificado que ahora beberán las heces, por ser imparcial el juicio del Altísimo
«He who lighted took from the light, and there are few who imitated him.» — 2 Baruc 18 responde con la imagen de la lámpara, que pocos imitaron a quien tomó de la luz
«You who reign with great thoughts 48:8,i6; 54:2 over the powers which stand before you, and who rules with indignation 0 the 48:10 countless holy beings, who are flame and fire,» — 2 Baruc 21 se dirige al que reina con grandes pensamientos sobre las potencias que están ante él
«For when Adam sinned and death was decreed against those who 17:3 were to be born, the multitude of those who would be born was numbered.» — 2 Baruc 23 declara que al pecar Adán y decretarse la muerte quedó contado el número de los que nacerían
«And Behemoth will reveal itself from its place, and Leviathan will J|^ 7 7 2: 2 2 7 2 8. come from the sea, the two great monsters which I created on the fifth day of 12*32; 13.32 ' creation and which I shall have kept until that time.» — 2 Baruc 29 anuncia la aparición de Behemot y de Leviatán, los dos grandes monstruos creados el quinto día
«And it happened after these things, that I went to the people and said to them: Assemble to me all our elders and I shall speak words to you.» — 2 Baruc 31 narra que Baruc fue al pueblo y mandó reunir a los ancianos
«And you possessed power over that which did not belong to you; you did not even show compassion to that which did belong to you.» — 2 Baruc 36, en la visión de la viña, reprocha el poder ejercido sobre lo que no le pertenecía
«The last ruler who is left alive at that time will be bound, whereas the entire host will be destroyed.» — 2 Baruc 40 anuncia al último gobernante atado mientras la hueste entera es destruida
«You remember the beginning which you created, and you do not forget that destruction which will come.» — 2 Baruc 48 declara que Dios recuerda el principio que creó y no olvida la destrucción que vendrá
«You instruct the creation with your understanding, 21:6.4 and you give wisdom to the spheres so that they minister according to their positions.» — 2 Baruc 48 declara que Dios instruye la creación con su entendimiento y da sabiduría a las esferas
«In you we have put our trust, because, behold, your Law is with us, and we know that we do not fall as long as we keep your statutes.» — 2 Baruc 48 pone en boca del pueblo la confianza en la Ley que tienen consigo
«And concerning all of those, their end will put them to shame, and your Law which they transgressed will repay them on your day.» — 2 Baruc 48 anuncia que la Ley transgredida les pagará en el día de Dios
«the word of the Lord came to Baruch, the son of Neriah» — 2 Baruc 1:1 abre con la palabra del Señor venida a Baruc, hijo de Nerías; el tramo se corta antes del guillemet que el escaneo mete en el texto
«It does not permit care of children or of possessions.» — Las Cuestiones de Esdras describen el camino estrecho que no consiente el cuidado de hijos ni de posesiones
«And Sedrach said, " Y o u alone know all these things, Lord; you alone are acquainted with all of these; I only beg you to make man free from punishment, for otherwise I myself am going to punishment and am not separated from our race.» — El Apocalipsis de Sedrac pone en boca de Sedrac la súplica de librar al hombre del castigo aun a costa de sí mismo
«And it happened after seven days that the word of God came to me and said to me: Tell Jeremiah to go away in order to support the captives unto Babylon.» — 2 Baruc 10 narra la palabra de Dios que manda a Jeremías ir a sostener a los cautivos de Babilonia
«And now, I know there are many who have sinned and who have lived in happiness and who have left the world, but there will be few nations left in those times to which those words can be spoken» — 2 Baruc 14 consigna la objeción de Baruc sobre los muchos que pecaron y vivieron felices
«And times will inherit times, and periods periods, and they will receive from one another.» — 2 Baruc 42 anuncia que los tiempos heredarán tiempos y los periodos periodos
«For the earth will surely give back the dead at that time; it 30:2 receives them now in order to keep them, not changing anything in their form» — 2 Baruc 50 anuncia que la tierra devolverá los muertos sin cambiar nada de su forma
«I know that I have recieved the answer regarding the subjects about which I asked you, and that you gave me a revelation about that which I asked, and that you have let me know with what voice I should honor you or from which members I should» — 2 Baruc 54 pone en boca de Baruc el reconocimiento de la respuesta recibida; el troceo imprime recieved con la errata que se conserva
«the Mighty One has let you know the course of times, namely those which have passed» — 2 Baruc 56 declara que el Poderoso le ha dado a conocer el curso de los tiempos
«For he showed him many warnings together with the ways of the Law and the end of time, as also to you; and then further, also the likeness of Zion with its 4:5 measurements which was to be made after the likeness of the present sanctuary» — 2 Baruc 59 consigna las advertencias, los caminos de la Ley y la semejanza de Sion mostradas a Moisés
«And why are w e again sad for those w h o die? Or why do w e weep for those who go into» — 2 Baruc 52 pone en boca de Baruc la pregunta por la tristeza ante los que mueren
«Hezekiah was wise, and he paid attention to his prayers for he was righteous.» — 2 Baruc 63 consigna la sabiduría y la justicia de Ezequías atento a sus oraciones
«He brought the priests back to their ministry, and destroyed and removed the magicians, enchanters, and» — 2 Baruc 66 narra el retorno de los sacerdotes a su ministerio y la remoción de magos y encantadores
«he established the festivals and the sabbaths with their holy practices, and he burned the polluted with fire, and as for the lying prophets who deceived the people, also these he burned with fire.» — 2 Baruc 66 narra la reinstauración de fiestas y sábados y la quema de los profetas mentirosos
«for only he knows what will happen in the future.» — 2 Baruc 69 declara que solo él sabe lo que ocurrirá en el futuro
«will happen that everyone who saves himself from the war will die in an 27:7.10.6 earthquake, and he who saves himself from the earthquake will be burned by fire,» — 2 Baruc 70 encadena los males del fin, guerra, terremoto y fuego
«and all countries of this earth will pass before you, as well as the likeness of the inhabited world, and the top of the mountains, and the depths of the valleys, and the depths of the seas, and the number of rivers, so that you may see that which you leave and whither you go.» — 2 Baruc 76 anuncia a Baruc la visión de todos los países desde la cima del monte
«And do you not know that because of you who sinned the one who did not sin was destroyed, and that because of those who acted unrighteously, the one who has not gone astray has been delivered up to the enemies?» — 2 Baruc 77 reprocha que por los que pecaron fuera destruido el que no pecó
«if you think about the things you have suffered now for your good so that you may not be condemned at the end and be tormented, you shall receive hope which lasts 83:8 forever and ever,» — 2 Baruc 78 promete la esperanza duradera a quien piense en lo sufrido como bien para no ser condenado al fin
«Therefore, I have been the more diligent to leave you the words of this letter before I die so that you may be comforted regarding the evils' which have befallen you,» — 2 Baruc 78 declara el motivo de la carta de Baruc, dejar palabras de consuelo antes de morir
«The end' of the world will then show the great power of our Ruler since everything will come to judgment.» — 2 Baruc 83 anuncia que el fin del mundo mostrará el gran poder del Gobernante al venir todo a juicio
«And every beauty of gracefulness which exists now changes into withering and ugliness.» — 2 Baruc 83 declara que toda belleza presente se cambia en marchitez y fealdad
«And ask always* and pray seriously with your whole soul that the Mighty One may accept you in mercy and that he may not reckon the multitude of your sinners,» — 2 Baruc 84 manda pedir y orar con toda el alma para que el Poderoso acoja con misericordia
«But now, the righteous have been assembled, and the prophets are sleeping.» — 2 Baruc 85 consigna que los justos han sido reunidos y los profetas duermen
«For both your tears and your voice entered the ears of the Almighty God.» — 3 Baruc 1 pone en boca del ángel que las lágrimas y la voz de Baruc entraron en los oídos de Dios Todopoderoso
«And when he told me these things, I became calm, and the angel said to me, "Cease irritating God, and I will disclose to you other mysteries greater than these."» — 3 Baruc 1 pone en boca del ángel la orden de dejar de irritar a Dios y la promesa de misterios mayores
«I said to the angel, "Lord, who are these strangely shaped creatures?" And the angel said to me, "These are those who built the tower of the war against God.» — 3 Baruc 2 identifica a las criaturas de forma extraña como los constructores de la torre de la guerra contra Dios
«They took an auger so that they could proceed to bore heaven so that they could see whether heaven is (made) of stone or of glass» — 3 Baruc 3 narra la barrena con que quisieron horadar el cielo para ver de qué estaba hecho
«and found the vine lying on the ground, and did not recognize it having only heard about it and its form.» — 3 Baruc 4 narra el hallazgo de la vid tendida en el suelo, no reconocida por Noé
«it drinks one cubit of water from the sea every day, and it eats earth like grass.» — 3 Baruc 4 describe al dragón que bebe un codo de agua del mar cada día y come tierra como hierba
«And the angel said, "This dragon is the one which eats the bodies of those who pass through their lives badly, and he is nourished by them.» — 3 Baruc 4 pone en boca del ángel la función del dragón, comer los cuerpos de los que viven mal
«And the Lord sent the angel Sarasael; he declared to him, 'Rise, Noah, and plant the vine, and alter its name, and change it for the better.» — 3 Baruc 4 narra el envío del ángel Sarasael con la orden a Noé de plantar la vid y cambiarle el nombre
«For if he did not hide the rays of the sun, the human race and every creature on earth would not survive because of the flames of the sun.» — 3 Baruc 6 declara que sin el ave que oculta los rayos del sol no sobreviviría la raza humana
«Then know, Baruch, that just as Adam through this tree was condemned and was stripped of the glory of God, thus men now who insatiably drink the wine deriving from it transgress worse than Adam, and become distant from the glory of God, and will secure for themselves eternal fire.» — 3 Baruc 4 compara al que bebe vino sin medida con Adán despojado de la gloria de Dios
«And the angel told me, "His name is Phoenix.» — 3 Baruc 6 da el nombre del ave, Fénix
«Listen: Just as servants are unable to speak freely before kings, so also before the sun, the moon and stars are unable to shine.» — 3 Baruc 9 compara la luna y las estrellas ante el sol con los siervos ante los reyes
«And God was angered with her, and diminished her and shortened her days.» — 3 Baruc 9 narra la ira de Dios que disminuyó a la luna y acortó sus días
«And the angel said to me, "The race of men is ignorant, for all the water of the sea is salty so that if it rained because of the sea, no plant would sprout on earth. But know that they come from that lake and the clouds rain.» — 3 Baruc 10 declara que el agua del mar es salada para que no broten plantas si lloviera de ella
«And I saw other angels carrying gifts, and they were dejected and did not dare to draw near because they did not have (sufficient) measure.» — 3 Baruc 12 describe a los ángeles abatidos que no osan acercarse por no tener medida suficiente
«And again I said to the angel of the Lord, "What are the birds?" And he said to me, "These are the ones who continuously praise the Lord.» — 3 Baruc 12 identifica a las aves que alaban al Señor de continuo
«Michael was greatly distressed and so was the angel with me, because they had not filled the bowl.» — 3 Baruc 13 narra la aflicción de Miguel por no haberse llenado el cuenco
«For there is no goodness in them, but only every unrighteousness and greediness.» — 3 Baruc 13 declara que en esos hombres no hay bondad sino injusticia y avidez
«For they did not listen to my voice, nor observe my commands, nor carry them out, but they despised my commands and my churches,» — 3 Baruc 16 pone en boca del Señor el desprecio de sus mandatos y de sus iglesias
«And you, brethren, who happen upon these revelations, glorify God also so that he will glorify us now» — 3 Baruc 17 manda a los hermanos que den con estas revelaciones glorificar también a Dios
«And the angel said to me, "Listen, Baruch, what I have shown you is in the first and second heavens, but this place in heaven (is where) the sun goes and it is where he gives light to the world."» — 3 Baruc 6 pone en boca del ángel el lugar de lo mostrado, el primero y el segundo cielo; el volumen imprime en paralelo las dos versiones y se ancla en la primera
«But also hear the word of consolation.» — 2 Baruc 81 abre la palabra de consolación
«And taking an auger, they attempted to pierce the heaven, saying, 'Let us see whether the heaven is (made) of clay or copper or iron.'» — 3 Baruc 3, en la versión eslava, narra la barrena con que quisieron ver de qué estaba hecho el cielo
«There is no command for you to depart from them.» — 3 Baruc 13 pone en boca del Señor que no hay mandato de apartarse de aquellos hombres
«Therefore, there is one Law by One, one world and an end 48:24 15 for all those who exist» — 2 Baruc 85 declara una sola Ley por Uno, un solo mundo y un fin para todos los que existen
«T h e sun sees all the lawlessness in the world; he does not countenance lewdness, adultery, jealousy, rivalry, theft, murder, all of which are not acceptable to God» — 3 Baruc 8 pone en boca del ángel que el sol ve toda la iniquidad del mundo y no la consiente
«B y the command of the Ruler I say to you, Baruch, stand on the right side and you will see the glory of G o d» — 3 Baruc 16 pone en boca del ángel la orden de estar a la derecha para ver la gloria de Dios
«when I saw it my heart was perplexed and 1 thought in my mind that I, Abraham, could not put it back in its place alone, 5 because it was heavy, (being made) of a big stone.» — El Apocalipsis de Abraham 1 pone en boca de Abraham la perplejidad ante el ídolo de piedra caído
«A n d he cut another Marumath from another stone, without a head, and he smashed the head that had fallen off Marumath and the rest of Marumath.» — El Apocalipsis de Abraham 1 narra el tallado de otro Marumath sin cabeza y el destrozo del primero
«And on its forehead was written: god Barisat.» — El Apocalipsis de Abraham 5 consigna el nombre escrito en la frente del ídolo, dios Barisat
«And I said to him, "Father Terah, do not bless Marumath your god, do not praise him! Praise rather Barisat, your god, because, as though loving you, he threw himself into the fire in order to cook your food."» — El Apocalipsis de Abraham 5 pone en boca de Abraham la burla a su padre Téraj sobre el dios que se arrojó al fuego
«Abraham, having thought this, came to his father and said, "Father Terah, fire is more venerable than your gods, the gold and silver ones, and the stone and wooden ones, because the fire burns your gods.» — El Apocalipsis de Abraham 7 pone en boca de Abraham que el fuego es más venerable que los dioses de oro, plata, piedra y madera
«Nor again shall I call the moon or the stars gods, because they too at times during the night dim their light.» — El Apocalipsis de Abraham 7 niega el nombre de dioses a la luna y a las estrellas porque a veces oscurecen su luz
«A n d while I was still face down on the ground, I heard the voice a speaking, " G o , bIaoel of the same name, b through the mediation of my ineffable 4 name, consecrate this man for me and strengthen him against his trembling.» — El Apocalipsis de Abraham 10 pone en boca de la voz la orden a Iaoel de consagrar a Abraham
«And I went out. And it came to pass as I went out—I was not 6 yet outside the entrance of the court— athat the sound of a great thunder came and burned him and his house and everything in his house, down to the ground, forty cubits.» — El Apocalipsis de Abraham 8 narra el trueno que quemó la casa de Téraj apenas salió Abraham
«I am Iaoel and I was called so by him who causes those with me on the seventh expanse» — El Apocalipsis de Abraham 10 pone en boca del ángel su propio nombre, Iaoel
«I am the one who has been charged according to his commandment, to restrain the threats of the living creatures» — El Apocalipsis de Abraham 10 declara el encargo de Iaoel, refrenar las amenazas de las criaturas vivientes
«For Abraham's portion' is in heaven, and yours is on earth, -for you have selected here, (and) become enamored of the dwelling place of your blemish.» — El Apocalipsis de Abraham 13 reparte las porciones, la de Abraham en el cielo y la de Azazel en la tierra
«And the angel said to me, 'Answer him not, for God has given him freedom [lit. "will"] over those who answer him.'» — El Apocalipsis de Abraham 14 pone en boca del ángel la orden de no responder a Azazel, a quien Dios dio libertad sobre quienes le responden
«And the appearance of each of them was the same, each having four faces.» — El Apocalipsis de Abraham 18 describe a las criaturas de cuatro rostros cada una; el troceo intercala la referencia marginal a Ezequiel
«And he said to me, "Look now beneath your feet at the firmament and understand the creation that was depicted of old» — El Apocalipsis de Abraham 21 manda mirar bajo los pies al firmamento y entender la creación pintada desde antiguo
«And I saw there the sea and its islands, and its cattle and its fish, and Leviathan and his realm» — El Apocalipsis de Abraham 21 enumera lo visto en la pintura, el mar, sus islas, sus peces y Leviatán con su reino
«Those on the right side of the picture are the people set apart for me of the people with Azazel; these are the ones I have prepared to be born of you and to be called my people.» — El Apocalipsis de Abraham 22 reparte a los del lado derecho como pueblo apartado para Dios
«And I answered and said, "Eternal, Mighty One! Why did it please you to bring it about that evil should be desired in the heart of man, because you are angered 0 at what was chosen by you» — El Apocalipsis de Abraham 23 pone en boca de Abraham la objeción sobre por qué se quiso que el mal fuera deseado en el corazón del hombre
«And I saw there theft and those who hasten after it, and the system 8 of their 8retribution, the judgment of the great court.» — El Apocalipsis de Abraham 24 consigna entre lo visto el robo y el sistema de su retribución en el gran tribunal
«And one hour of the age will also be one hundred years h in evil among the heathen 1 and an hour in their mercy, even with reproaches as among the heathen.» — El Apocalipsis de Abraham 28 cifra en cien años la hora de la edad
«And they will rejoice forever in me, and they will destroy those who have destroyed them,» — El Apocalipsis de Abraham 29 anuncia el gozo eterno y la destrucción de los destructores
«The fifth: among the rulers, destruction by earthquake and the sword.» — El Apocalipsis de Abraham 30 enumera la quinta plaga, destrucción por terremoto y espada entre los gobernantes
«the glory fled from us, entering into other great [aeons] and another great [race]» — El Apocalipsis de Adán 1 pone en boca de Adán la huida de la gloria hacia otros eones y otra raza
«Since that time we have learned about dead things, like men.» — El Apocalipsis de Adán 1 declara que desde entonces aprendieron cosas muertas, como los hombres
«Afterward great angels will come on high clouds to bring those men to the place where the spirit of life dwells» — El Apocalipsis de Adán 5 anuncia los grandes ángeles que vendrán sobre nubes altas a llevar a aquellos hombres
«For the shadow of their power will guard those who have sojourned among them from every evil deed and every foul desire.» — El Apocalipsis de Adán 7 declara que la sombra de su poder guardará de toda obra mala a los que moraron entre ellos
«Nothing abominable will be in their hearts, but only the knowledge of God.» — El Apocalipsis de Adán 7 declara que en sus corazones no habrá nada abominable sino solo el conocimiento de Dios
«The abyss received him, brought him forth, and took him to heaven.» — El Apocalipsis de Adán, en las explicaciones del origen del Iluminador, narra al arrojado al mar que el abismo devolvió y llevó al cielo
«These are the revelations which Adam made known to Seth his son, and his son 17 taught his seed about them.» — El Apocalipsis de Adán cierra declarando que estas son las revelaciones que Adán dio a conocer a su hijo Set
«And he said to me, "Hear, Abraham, and understand what I will explain to you, and answer whatever I ask you.» — El Apocalipsis de Abraham 26 pone en boca del Eterno la orden de oír y entender la explicación
«And they glorified an alien (god).» — El Apocalipsis de Abraham 32 consigna que glorificaron a un dios ajeno
«He begot him in his hand and cast some of the drop upon the cloud near him.» — El Apocalipsis de Adán narra al que fue engendrado en la mano y arrojado sobre la nube
«Then the seed will fight against the power, those who will receive his name» — El Apocalipsis de Adán anuncia la lucha de la simiente contra la potencia
«And even the angels do not trust him.» — El Apocalipsis de Elías declara que ni los ángeles confían en él
«He will give vain gifts to the house of God.» — El Apocalipsis de Elías anuncia que dará dones vanos a la casa de Dios
«He will wander around in the cities of Egypt with guile, without their knowing.» — El Apocalipsis de Elías anuncia que recorrerá las ciudades de Egipto con engaño sin que lo conozcan
«In the sixth year, the Persian kings will plot an ambush in Memphis.» — El Apocalipsis de Elías anuncia la emboscada de los reyes persas en Menfis en el sexto año
«In this you will know that he is the son of lawlessness, because he is unable to give life.» — El Apocalipsis de Elías da la señal para conocer al hijo de la iniquidad, que no puede dar vida
«But the son of lawlessness^ will begin to stand again in the holy places.» — El Apocalipsis de Elías anuncia que el hijo de la iniquidad volverá a estar en los lugares santos
«But you are not ashamed, when you stand firmly against God.» — El Apocalipsis de Elías reprocha la falta de vergüenza de quien se planta contra Dios
«will witness the dissolution of heaven and earth.» — El Apocalipsis de Elías anuncia que presenciarán la disolución del cielo y de la tierra
«The sinners will weep saying, "You made us hostile to God.» — El Apocalipsis de Elías pone en boca de los pecadores el reproche a quienes los hicieron hostiles a Dios
«In those days, that which the righteous will ask for many times will be given to them.» — El Apocalipsis de Elías anuncia que en aquellos días se dará a los justos lo que tantas veces pidieron
«And the fire will prevail over the earth seventy-two cubits.» — El Apocalipsis de Elías cifra en setenta y dos codos el fuego que prevalecerá sobre la tierra
«Now therefore I will perish together with you.» — El Apocalipsis de Elías pone en boca de la tierra la decisión de perecer junto con ellos
«the people of the Seven-hilled (city) will be afflicted by the sword.» — El Apocalipsis de Daniel anuncia la aflicción por la espada del pueblo de la ciudad de las siete colinas
«But hear, brethren, that because of their iniquity God forbears.» — El Apocalipsis de Daniel declara que Dios soporta por la iniquidad de ellos
«And his fame will go forth from the east and the west.» — El Apocalipsis de Daniel anuncia que la fama de aquel saldrá del oriente y del occidente
«And she will settle on the southern side of the Seven-hilled (city).» — El Apocalipsis de Daniel narra el asentamiento al sur de la ciudad de las siete colinas
«And another great scepter will arise from Judea.» — El Apocalipsis de Daniel anuncia otro gran cetro que se alzará de Judea
«And when the scepter of Dan has come to an end, the Antichrist will be teaching and being taught, trying and being tried.» — El Apocalipsis de Daniel anuncia que al acabar el cetro de Dan el Anticristo enseñará y será enseñado
«And the lakes and the rivers and the wells will dry up.» — El Apocalipsis de Daniel anuncia que los lagos, los ríos y los pozos se secarán
«And the deception of the devil will fall.» — El Apocalipsis de Daniel anuncia la caída del engaño del diablo
«And thus every young man is destroyed, darkening his mind from the truth, neither gaining understanding in the Law of God nor heeding the advice of his fathers—-just this was my plight in my youth.» — El Testamento de Rubén 1 pone en boca del patriarca la ruina del joven que oscurece su mente ante la verdad
«While our father, Jacob, had gone off to visit his father, Isaac, and we were at Gader near Ephratha in Bethlehem, Bilhah became drunk and was sound asleep, naked in her bedchamber.» — El Testamento de Rubén 3 narra la escena de Bilhá dormida y ebria en su alcoba
«For even recurrent chance meetings—although the impious act itself is not committed—are for these women an incurable disease, but for us they are the plague of Beliar and an eternal disgrace.» — El Testamento de Rubén 5 declara que los encuentros casuales son para esas mujeres enfermedad incurable y para los hombres plaga de Beliar
«Guard yourselves from sexual promiscuity because fornication is the mother of all wicked deeds; it separates from God and leads men to Beliar.» — El Testamento de Rubén 4 declara la fornicación madre de todas las obras malas, que separa de Dios y lleva a Beliar
«Then the whole earth shall be at rest from trouble, and everything under heaven shall be free from war.» — El Testamento de Simeón 6 anuncia el descanso de toda la tierra y la libertad de guerra bajo el cielo
«Listen, therefore, concerning the heavens which have been shown to you.» — El Testamento de Leví 2 manda escuchar acerca de los cielos que le han sido mostrados
«*Then I advised my father and Reuben that they tell the sons of Hamor that they should not be circumcised, 6 because I was filled with zeal 4 on account of the abominable thing they had done to my sister.» — El Testamento de Leví 6 narra el consejo de Leví a su padre y a Rubén de que los siquemitas no se circuncidaran
«From among them will be priests, judges, and scribes, and by their word the sanctuary will be controlled.» — El Testamento de Leví 8 anuncia que de ellos saldrán sacerdotes, jueces y escribas y que por su palabra se regirá el santuario
«For the house which the Lord shall choose shall be called Jerusalem, as the book of Enoch the Righteous maintains.» — El Testamento de Leví 10 nombra a Jerusalén como la casa que el Señor elegirá, según el libro de Enoc el Justo
«He shall acquire many more friends than his parents, and many men will want to serve him and to hear the Law from his mouth.» — El Testamento de Leví 13 anuncia que el hombre instruido tendrá muchos amigos y que muchos querrán oír la Ley de su boca
«The heavens shall greatly rejoice in his days and the earth shall be glad; the clouds will be filled with joy and the knowledge of the Lord will be poured out on the earth like the water of the seas.» — El Testamento de Leví 18 anuncia el derramamiento del conocimiento del Señor sobre la tierra como las aguas de los mares
«This one will shine forth like the sun in the earth; he shall take away all darkness from under heaven, and there shall be peace in all the earth.» — El Testamento de Leví 18 anuncia al que brillará como el sol y quitará toda tiniebla de bajo el cielo
«And in his priesthood the nations shall be multiplied in knowledge on the earth, and they shall be illumined by the grace of the Lord, but Israel shall be diminished by her ignorance and darkened by her grief.» — El Testamento de Leví 18 anuncia la multiplicación del conocimiento entre las naciones y la disminución de Israel por su ignorancia
«And I became extraordinarily strong; I did not hold back from any exploit, nor did I fear anything.» — El Testamento de Simeón 2 pone en boca del patriarca su fuerza extraordinaria y su falta de miedo
«over them in a mighty onslaught, and killed them even before they could withdraw 4 into their stronghold. •When we approached their city, the women rolled stones from the crest of the hill on which the city was built. But Simeon and I, entering the city secretly from behind, seized its heights and completely destroyed it as» — El Testamento de Judá 5 narra el asalto y la destrucción de la ciudad tomada por la espalda
«and I had scolded Reuben my brother concerning Bilhah, my father's wife, the spirit of envy and promiscuity plotted against me» — El Testamento de Simeón 4 pone en boca del patriarca la conjura del espíritu de envidia y promiscuidad contra él
«But if he exceeds the limit, the spirit of error invades his mind and makes the drunkard become foul-mouthed and lawless; yet rather than be ashamed, he boasts in his dishonorable action and considers it to be fine.» — El Testamento de Judá 14 describe al que excede la medida del vino y deja entrar al espíritu de error en su mente
«To me God has given the kingship and to him, the priesthood; and he has subjected the kingship to the priesthood.» — El Testamento de Judá 21 reparte los dones, el reino a Judá y el sacerdocio a Leví, y subordina el reino al sacerdocio
«My rule shall be terminated by men of alien race, until the salvation of Israel comes, until the coming of the God of righteousness,» — El Testamento de Judá 22 anuncia el fin de su gobierno hasta la venida del Dios de la justicia
«And those who died in sorrow shall be raised in joy; and those who died in poverty for the Lord's sake shall be made rich; those who died on account of the Lord shall be wakened to life.» — El Testamento de Judá 25 anuncia la resurrección en gozo de los que murieron en tristeza y en riqueza de los que murieron pobres por el Señor
«Even though she longed for them passionately, she did not eat them, but presented them in the house of the Lord, offering them up to the priest of the Most High who was there at that time.» — El Testamento de Isacar 1 narra la ofrenda de las mandrágoras al sacerdote del Altísimo en vez de comerlas
«The genuine man does not desire gold, he does not defraud his neighbor, he does not long for fancy foods, nor does he want fine clothes.» — El Testamento de Isacar 4 describe al hombre genuino que no desea oro ni defrauda a su prójimo
«You do these as well, my children, and every spirit of Beliar will flee from you, and no act of human evil will have power over you.» — El Testamento de Isacar 7 promete que todo espíritu de Beliar huirá de quienes hagan lo mismo
«Understand, my children, that in the last times your sons will abandon sincerity and align themselves with insatiable desire.» — El Testamento de Isacar 6 anuncia el abandono de la sinceridad por los hijos en los últimos tiempos
«I had no share in the price received for Joseph, my children. -But Simeon, TarJononGen Gad, and our other brothers accepted the money, bought shoes for themselves,» — El Testamento de Zabulón 3 pone en boca del patriarca que no tuvo parte en el precio recibido por José
«For these reasons the Lord blessed me, and when all my brothers were ill, I alone passed without sickness, for the Lord knows the purpose of each man.» — El Testamento de Zabulón 5 atribuye a la compasión con los animales mudos la bendición del Señor sobre él
«In the writing of the fathers I came to know that in the last days you shall defect from the Lord, and you shall be divided in Israel, and you shall follow after two kings; you shall commit every abomination and worship every idol.» — El Testamento de Zabulón 9 anuncia la división de Israel y el seguimiento de dos reyes en los últimos días
«In the last days God will send his compassion on the earth, and whenever he finds compassionate mercy, in that person he will dwell.» — El Testamento de Zabulón 8 anuncia que Dios morará en quien halle misericordia compasiva
«But the God of Jacob, our father, did not allow him to fall into my hands so that I might find him alone, nor did he permit me to accomplish this lawless act, lest two tribes be lost from Israel.» — El Testamento de Dan 1 consigna que el Dios de Jacob no permitió que José cayera en sus manos
«always moves with falsehood at the right hand of Satan, in order that such deeds may be done through savagery and deception.» — El Testamento de Dan 1 describe al espíritu que anda con la falsedad a la diestra de Satanás
«For I know that in the last days you will defect from the Lord, you will be offended at Levi, and revolt against Judah; but you will not prevail over them.» — El Testamento de Dan 5 anuncia la deserción de los hijos y la ofensa contra Leví y Judá
«And Jerusalem shall no longer undergo desolation, nor shall Israel be led into captivity, because the Lord will be in her midst» — El Testamento de Dan 5 anuncia que Jerusalén no volverá a quedar desolada porque el Señor estará en medio de ella
«Dan prophesied to them, however, that they would go astray from God's law, that they would be estranged from their inheritance, from the race of Israel, and from their patrimony; and that is what occurred.» — El Testamento de Dan consigna la profecía de que se apartarían de la ley de Dios y de su heredad
«If you tell the eye to hear, it cannot; so you are unable to perform the works of light while you are in darkness.» — El Testamento de Neftalí 2 compara el ojo que no puede oír con la imposibilidad de obrar la luz estando en tiniebla
«Through his kingly power God will appear [dwelling among men on the earth], to save the race of Israel, and to assemble the righteous from among the nations.» — El Testamento de Neftalí 8 anuncia la aparición de Dios por su poder real para salvar a la raza de Israel
«Because of his dreams my hatred toward him increased and I wanted to gobble him up from among the living as an ox gobbles up grass from» — El Testamento de Gad 1 pone en boca del patriarca el odio crecido por los sueños de José
«The commandments of the Lord are double, and they are to be fulfilled with regularity.» — El Testamento de Gad 4 declara dobles los mandamientos del Señor y manda cumplirlos con regularidad
«#Just as love wants to bring the dead back to life and to recall those under sentence of death, so hate wants to kill the living and does not wish to preserve alive those who have committed the slightest sin.» — El Testamento de Gad 4 contrapone el amor, que quiere devolver la vida, al odio, que quiere matar al viviente
«Since my anger was merciless in opposition to Joseph, through this anger of mine I suffered mercilessly, and was brought under judgment for eleven months, as long as I had had it in for Joseph, until he was sold.» — El Testamento de Gad 5 liga el castigo del patriarca a la falta de misericordia con José
«*For when I stood before my father I would speak peaceably about Joseph, but when I went out, the 3 spirit of hatred darkened my mind and aroused m y soul to kill him.» — El Testamento de Gad 6 consigna la doblez del hablar en paz ante el padre y del pensar la muerte al salir
«If anyone prospers more than you, do not be aggrieved, but pray for him that 2 he may prosper completely, for this is what is precisely to your advantage.» — El Testamento de Gad 7 manda no afligirse por el que prospera más sino orar por él
«Death is successor to life, dishonor to glory, night to day, darkness to light, but all these things lead ultimately to day» — El Testamento de Aser 5 encadena los pares de sucesión, muerte y vida, deshonra y gloria, noche y día
«For when the evil soul departs, it is harassed by the evil spirit which it served through its desires and evil works.» — El Testamento de Aser 6 describe al alma mala acosada por el espíritu malo al que sirvió
«For the Lord does not abandon those who fear him, neither in darkness, or chains, or tribulation or direst need.» — El Testamento de José 1 declara que el Señor no abandona a los que le temen ni en tiniebla ni en cadenas
«In order for you to learn that the evil of the irreligious will not triumph over those who exercise self-control in their worship of God, I will take this and eat it in your presence.» — El Testamento de José 6 narra la comida tomada en presencia de ella para mostrar que el mal no triunfa sobre el que se domina
«I heard this, I tore my clothing and said to her, 'Woman, show reverence to God; do not commit this wicked deed, lest you be utterly destroyed.» — El Testamento de José 3 pone en boca de José el rasgar sus vestidos y la advertencia a la mujer
«For if anyone is subjected to the passion of desire and is enslaved by it, as she was, even when he hears something good bearing on that passion he receives it as aiding his wicked desire.» — El Testamento de José 7 describe al esclavizado por la pasión del deseo, que recibe aun lo bueno como ayuda de su deseo
«The Memphian woman was watching through the doors as they beat me, for her residence was nearby.» — El Testamento de José 14 narra a la mujer menfita mirando por las puertas mientras lo azotaban
«He said to her, 'It is not proper for Egyptians to take away what belongs to others before the evidence has been presented.'» — El Testamento de José 16 pone en boca del egipcio la impropiedad de tomar lo ajeno antes de presentar pruebas
«You, therefore, my children, keep the Lord's commandments; honor Levi and Judah, because from their seed will arise the Lamb of God who will take away the sin of the world, and will save all the nations, as well as Israel.» — El Testamento de José 19 manda honrar a Leví y a Judá porque de su simiente saldrá el Cordero de Dios
«Even if the spirits of Beliar seek to derange you with all sorts of wicked oppression, they will not dominate you, any more than they dominated Joseph, my brother.» — El Testamento de Benjamín 3 declara que los espíritus de Beliar no dominarán a quienes amen al prójimo, como no dominaron a José
«The good set of mind does not receive glory or dishonor from men, nor does it know deceit, or lying, or conflict, or abuse.» — El Testamento de Benjamín 6 describe la buena disposición, que ni recibe gloria ni deshonra de los hombres ni conoce engaño
«For just as the sun is unpolluted, though it touches dung and slime, but dries up both and drives off the bad odor, so also the pure mind, though involved with the corruptions of earth, edifies instead and is not itself corrupted.» — El Testamento de Benjamín 8 compara la mente pura con el sol, que no se contamina al tocar el estiércol y seca el mal olor
«I command you, my children, carry my bones up out of Egypt; bury me in Hebron near my fathers.» — El Testamento de Benjamín 12 pone en boca del patriarca la orden de llevar sus huesos fuera de Egipto y sepultarlo en Hebrón
«Someone steals, deals unjustly, robs, cheats, but yet has pity on the poor.» — El Testamento de Aser 2 describe al que roba, defrauda y a la vez se apiada del pobre
«And you shall be raised up in the resurrection.» — El Testamento de Job 4 promete a Job que será levantado en la resurrección
«And when he received it and knew what had occurred he said to the girl, "Off with you, evil servant.» — El Testamento de Job 7 pone en boca de Job el despido de la sierva mala
«Instead, whenever they would see me sitting at one door, they could leave through another and take as much as they needed.» — El Testamento de Job 12 narra a los pobres saliendo por otra puerta con lo que necesitaban
«Come along then and gather spoils for yourselves of all his 2:2 animals and whatever he has left on the earth.» — El Testamento de Job 17 pone en boca de Satanás la invitación a tomar los despojos de los animales de Job
«*Then the Lord gave me over into his hands to be used as he wished with respect to the body; but he did not give him authority over my soul.» — El Testamento de Job 20 declara que el Señor lo entregó en cuanto al cuerpo pero no dio autoridad sobre su alma
«If you have no money, woman, pay with the hair of your head and take three loaves.» — El Testamento de Job 23 pone en boca del vendedor de pan el cobro con el cabello de la mujer
«Satan, ashamed, left me for three years.» — El Testamento de Job 27 narra a Satanás avergonzado dejando a Job por tres años
«My throne is in the upper world/ and its splendor and majesty come from the right hand of the Father.» — El Testamento de Job 33 pone en boca de Job que su trono está en el mundo superior y su esplendor viene de la diestra del Padre
«But my kingdom is forever and ever, and its splendor and majesty are in the chariots of the Father.» — El Testamento de Job 33 declara que su reino es para siempre y que su majestad está en los carros del Padre
«there was no hope left for me.» — El Testamento de Job 42 pone en boca de los amigos la confesión de muchos pecados y de la falta de esperanza
«Let the holy ones rejoice, let them leap for joy in their hearts, 0 io 16 for they have received the splendor they awaited» — El Testamento de Job 43 llama a los santos a alegrarse por haber recibido el esplendor esperado; las cifras sueltas dentro del verbatim son números de verso al margen y no folios
«me worthy of these in the day in which he wished to show me mercy and to rid my body of the plagues and the worms» — El Testamento de Job 47 pone en boca de Job la misericordia con que fue librado de las plagas y los gusanos
«Sometimes they would succeed in business and give to the poor» — El Testamento de Job 12 consigna que a veces prosperaban en el negocio y daban a los pobres; el tramo se corta antes del guillemet que el escaneo mete en el texto
«Do not believe his enemies forever, for just as honey makes wine bitter, so is his deceitfulness.» — El Testamento de Job 45 manda no creer nunca a su enemigo y compara su engaño con la miel que amarga el vino
«Third, everyone is judged by the same standard, whether the majority of his deeds be good or evil, and even Abraham's intercessory prayer is not specified as being for his descendants.» — Sanders señala que en el Testamento de Abraham todos son juzgados por el mismo rasero
«But even to him came the common and inexorable bitter cup of death and the unforeseen end of life.» — El Testamento de Abraham 1 declara que aun a Abraham le llegó la copa amarga de la muerte
«For he pitched his tent at the crossroads of the oak of Mamre» — El Testamento de Abraham 1 describe la hospitalidad de Abraham plantando su tienda en la encrucijada de la encina de Mamré
«Abraham saw the wonder and was astonished, and he picked up the stones secretly and hid the mystery, keeping it in his heart alone.» — El Testamento de Abraham 3 narra que Abraham escondió las piedras preciosas y guardó el misterio en su corazón
«The sun which your child saw is you, his father.» — El Testamento de Abraham 7 interpreta el sol de la visión como el propio Abraham
«#But for (your) good comfort I sent my Commander-in-chief Michael to you, in order that you might come to know of your departure from the world and that you might make arrangements for the disposition of your house and everything that belongs to you, and so that you might bless Isaac your beloved son.» — El Testamento de Abraham 7 pone en boca de Dios el envío de Miguel para que Abraham dispusiera de sus bienes
«Do you not know that all those who (spring) from Adam and Eve die? And not one of the prophets escaped death, and not one of those who reign has been immortal.» — El Testamento de Abraham 7 declara que ninguno de los profetas escapó de la muerte
«And now, Master Lord, heed my plea: While I am yet in this body I wish to see all the inhabited world and all the created things which you established, master, through one word;» — El Testamento de Abraham 9 pone en boca de Abraham la petición de ver el mundo habitado antes de morir
«And when he sees many souls entering through the broad gate, then he pulls the hair of his head and casts himself on the ground crying and wailing bitterly; for the broad gate is (the gate) of the sinners, which leads to destruction and to eternal punishment/» — El Testamento de Abraham 11 describe el llanto por las muchas almas que entran por la puerta ancha de los pecadores
«and he neither turned it over to the torturers nor (placed it among) those who were being saved, but he set it in the middle.'» — El Testamento de Abraham 12 narra el alma de peso igual que no fue entregada a los torturadores ni a los salvados
«The two angels, the one on the right and the one on the left, these are those who record sins and righteous deeds.» — El Testamento de Abraham 13 identifica a los dos ángeles que registran pecados y obras justas
«Michael, my servant, return Abraham to his house, because behold his end is near» — El Testamento de Abraham 15 pone en boca del Señor la orden a Miguel de devolver a Abraham a su casa
«And Abraham turned around and saw Death coming toward him in great glory and youthful beauty.» — El Testamento de Abraham 16 describe a la Muerte viniendo con gran gloria y belleza juvenil
«A n d Death said, "Hear, righteous Abraham, for seven ages b I ravage the world and I lead everyone down into Hades—kings and rulers, rich and poor, slaves and free I send into the depth of Hades.» — El Testamento de Abraham 19 pone en boca de la Muerte que por siete edades asola el mundo y lleva a todos al Hades
«And one is the just death which has (its appropriate) hour.» — El Testamento de Abraham 19 distingue la muerte justa que tiene su hora
«And immediately Michael the archangel stood beside him with multitudes of angels, and they bore his precious soul in their hands in divinely woven linen.» — El Testamento de Abraham 20 narra a Miguel y las multitudes de ángeles llevando el alma de Abraham en lino tejido divinamente
«And when I left for the land which the Lord showed me, he said to me, 'Your name shall no longer be called Abram, but your name shall be Abraham.» — El Testamento de Abraham 20 recuerda el cambio de nombre de Abram a Abraham
«Only interpret well the things of the vision, so that Abraham will come to know the sickle of death and the unforeseen end of life,» — El Testamento de Abraham 6 manda interpretar bien la visión para que Abraham conozca la hoz de la muerte
«Abraham arose and went into his house, and Death followed him there.» — El Testamento de Abraham 17 narra a la Muerte siguiendo a Abraham dentro de su casa
«A n d Abraham said, "I have an insight (into) what will come to pass, that in this bowl I shall not again wash the 9 feet of a man who is entertained as a guest with u s .» — El Testamento de Abraham 3 pone en boca de Abraham la intuición de que no volverá a lavar los pies de un huésped
«Michael answered and said, 'I am Michael.'» — El Testamento de Abraham, en la recensión B, hace que el ángel se nombre a sí mismo Miguel
«And the Lord answered Michael, " G o and take up Abraham in the body and show him everything, and whatever he says to you, do (it), as (you 3 would) for him who is my friend."» — El Testamento de Abraham, en la recensión B, pone en boca del Señor la orden de tomar a Abraham en el cuerpo y mostrárselo todo
«The crowns are called the crowns of witness.» — El Testamento de Abraham llama a esas coronas las coronas del testimonio
«And Michael immediately, as he was commanded, adorned Death with great youthful beauty, and sent him thus to Abraham so that he might see him.» — El Testamento de Abraham narra a Miguel adornando a la Muerte con gran belleza juvenil por mandato
«But I made them; therefore my heart is moved for them. Perhaps they shall convert and repent of their sins and be saved.''» — El Testamento de Abraham pone en boca de Dios la esperanza de que se conviertan y se arrepientan
«For to him belong glory, honor, and worship, of the Father and of the Son and of the Holy Spirit, now and always and forever and ever.» — El Testamento de Abraham cierra con una doxología al Padre, al Hijo y al Espíritu Santo
«Then the angel said to him, " O my beloved Isaac, I have been sent to you from the presence of the living God to take you up to heaven to be with your father Abraham and all the saints.» — El Testamento de Isaac 2 pone en boca del ángel el encargo de llevarlo al cielo con Abraham y todos los santos
«Isaac used to fast every day, not breaking his fast until evening.» — El Testamento de Isaac 4 consigna el ayuno diario de Isaac hasta la tarde
«And he would not eat meat or drink wine all his life long.» — El Testamento de Isaac 4 consigna que no comió carne ni bebió vino en toda su vida
«But priests must expend all of their efforts and their lives in prayer and watchfulness and perseverance in piety, in order that each one may petition the Lord successfully.» — El Testamento de Isaac 4 manda a los sacerdotes gastar sus fuerzas y su vida en oración, vigilia y perseverancia
«The angel said to me, "It is because this man, whom you see, was in enmity with his neighbor for five hours, and he died without having been reconciled with is him.» — El Testamento de Isaac 5 pone en boca del ángel la causa del castigo, la enemistad no reconciliada con el prójimo
«A n d all who took pains to write their testaments and covenants and life stories, and showed mercy if only (by giving) a cup of cold water, and believed with all their hearts—with them shall be my Mt 25:35 22 strength and my Holy Spirit for the prosperity of their affairs in the world.» — El Testamento de Isaac 6 promete el reino a quienes mostraron misericordia aunque fuera con un vaso de agua fría
«The Lord bestowed upon him the kingdom of heaven; and everything which our father desired out of the abundance of blessings from God he had, including the fulfillment of his covenant forever.» — El Testamento de Isaac 7 consigna el cumplimiento eterno del pacto otorgado
«the Lord sent to him Michael, the chief of the angels, who said to him, " O Israel, TAb AI:4 my beloved, of noble lineage, write down your spoken legacy and your instruction» — El Testamento de Jacob 1 pone en boca de Miguel la orden de escribir el legado y la instrucción
«I will do good to them for your sake, though for the time being they will be displaced from here.» — El Testamento de Jacob 2 promete el bien a los suyos aunque por un tiempo queden desplazados
«After this, Israel said to Joseph, "I shall die, and all of you will return to the is land of your fathers and God will be with you.» — El Testamento de Jacob 6 pone en boca de Israel el anuncio de su muerte y del retorno de los suyos a la tierra de sus padres
«Israel said, "Bring them closer to me here." 'For the eyes of Israel had become dim from his advanced age so that he could not see.» — El Testamento de Jacob 6 consigna los ojos apagados de Israel por su edad avanzada
«So now, my beloved sons, do not slacken from prayer and fasting ever at any is time, and by the life of the religion you will drive away the demons.» — El Testamento de Jacob 7 manda no aflojar en la oración y el ayuno para ahuyentar a los demonios
«O my sons, be generous to strangers and you will be given exactly what was given to the great Abraham, the father of fathers, and to our father Isaac, his son.» — El Testamento de Jacob 7 manda ser generosos con los extranjeros
«O my sons, do for the poor what will increase compassion for them here and now, so that God will give you the bread of life forever in the kingdom of God.» — El Testamento de Jacob 7 manda hacer por los pobres lo que aumente la compasión
«For those who are the leaders, their teachers, in those times will become admirers of avaricious isa 5:23 persons, accepting (polluted) offerings, and they will sell justice by accepting» — El Testamento de Moisés 5 anuncia a los maestros vueltos admiradores de avaros que venderán la justicia
«For they will not follow the truth of God, but certain of them will pollute the high altar by [four to six letters are lost] the offerings which they place before the Lord.» — El Testamento de Moisés 5 anuncia la contaminación del altar alto por las ofrendas puestas ante el Señor
«He will kill both old and young, showing mercy to none.» — El Testamento de Moisés 6 anuncia al que matará a viejos y a jóvenes sin mostrar misericordia
«the two tribes will call upon the ten tribes» — El Testamento de Moisés 3 narra el clamor de las dos tribus a las diez; el tramo se corta antes del guillemet que el escaneo mete en el texto
«The iron (sword?) will not frighten him, but he will be exceedingly strong and will gain sovereignty.» — El Testamento de Isaac 3 anuncia al que no temerá al hierro y alcanzará soberanía
«Yea, he will fix you firmly in the heaven of the stars, in the place of their habitations/» — El Testamento de Moisés 10 anuncia que Dios lo fijará en el cielo de las estrellas
«Then will be filled the hands of the messenger, who is in the highest place appointed.» — El Testamento de Moisés 10 anuncia el henchimiento de las manos del mensajero puesto en el lugar más alto
«Moreover, when the kings of the Amorites hear (of your death), believing that there is no longer with us that sacred spirit, worthy of the necks and wings of the eagle, and they will be brought to an end.» — El Testamento de Moisés 10, en boca de Moisés, anuncia la reacción de los reyes amorreos ante su muerte
«He, in every hour both day and night, had his knees fixed to the earth, praying and looking steadfastly toward him who governs the whole earth with mercy and justice, reminding the is Lord of the ancestral covenant and the resolute oath.'» — El Testamento de Moisés 11 describe al gran mensajero con las rodillas fijas en la tierra orando día y noche
«I was extremely strong, even restraining the stars of heaven.» — El Testamento de Salomón 10 pone en boca del demonio la jactancia de refrenar las estrellas del cielo
«I demanded that without interruption he sit next to me and explain the manifestations of the demons.» — El Testamento de Salomón 3 pone en boca de Salomón la exigencia de que el demonio explicara sin interrupción las manifestaciones de los demonios
«I uttered the name of the Holy One of Israel' and commanded her to spin the un 2:20 W ) hemp for the ropes used in the construction of the Temple of God.» — El Testamento de Salomón 4 narra el nombre del Santo de Israel pronunciado para mandar hilar el cáñamo de las cuerdas del Templo
«Solomon interrogates the demon, learns his name and his activity, and by the power of the seal ring commands him to work on the Temple» — El Testamento de Salomón narra el interrogatorio del demonio y la orden, por el poder del anillo, de trabajar en el Templo
«I said to him, "Is this all that you d o ? " He spoke again: "I spread madness 1 3 ) about w o m e n through the stars h and I have often committed a rash of murders.» — El Testamento de Salomón 5 pone en boca de Asmodeo la locura que esparce sobre las mujeres por medio de los astros
«Because I am the only one left of the heavenly angels (who fell).» — El Testamento de Salomón 5 pone en boca de Asmodeo que es el único que queda de los ángeles celestiales caídos
«Asmodeus did this because he also had knowledge of the future.» — El Testamento de Salomón 5 atribuye a Asmodeo el conocimiento del futuro
«I impose my demons on men in order that they might believe in them and be destroyed.» — El Testamento de Salomón 6 pone en boca de Beelzebul la imposición de sus demonios a los hombres para que crean en ellos y se pierdan
«I also inspire men with envy, murder, wars, sodomy, and other evil things.» — El Testamento de Salomón 6 pone en boca de Beelzebul la envidia, el homicidio, las guerras y la sodomía que inspira
«He responded, "I create divisions among men, I make whirlwinds, I 8:11 start fires, I set fields on fire, and I make households non-functional.» — El Testamento de Salomón 7 pone en boca de Lix Tetrax las divisiones, los torbellinos y los incendios que causa
«When I heard these things, I stretched out my hand against his chest and put A ) my seal on him.» — El Testamento de Salomón narra la mano tendida y el sello puesto sobre el pecho del demonio
«The name for all demons which are under me is legion.» — El Testamento de Salomón 11 pone en boca del demonio que el nombre de todos los que están bajo él es legión
«Suppose, then, that I alone am content while the rest of the demons troubled by you, being downcast, should speak the whole truth; they will cause the stack of wood about to be gathered by you for construction in the Temple to be consumed by fire.» — El Testamento de Salomón 13 pone en boca del demonio la propuesta de que solo él quede contento mientras los demás dicen la verdad
«I condemned him to cut marble for construction of the Temple of God.» — El Testamento de Salomón condena al espíritu a cortar mármol para la construcción del Templo de Dios
«But when they happened, then I understood, and at my death I wrote this testament to the sons of Israel and I gave 26:8 (it) to them so that (they) might know the powers of the demons and their forms,» — El Testamento de Salomón 15 pone en boca de Salomón el motivo de escribir este testamento, que los hijos de Israel conozcan los poderes y las formas de los demonios
«God gave you authority over all the spirits of the air, the earth, and (the regions) beneath the earth» — El Testamento de Salomón 18 declara que Dios dio a Salomón autoridad sobre los espíritus del aire, de la tierra y de bajo la tierra
«One demon then is appointed to take care of one part and another of another.» — El Testamento de Salomón 18 reparte a cada demonio el cuidado de una parte
«The thirty-fourth said, " I am called Rhyx Autoth. I cause jealousies and squabbles between those who love each other.» — El Testamento de Salomón 18 pone en boca del trigésimo cuarto decano los celos y las riñas que provoca entre los que se aman
«N o w it happened that one of the artisans, a dignified man, threw himself down \i ( 1 1 0 ) before me, saying, "King Solomon, Son of David, have mercy on m e ,» — El Testamento de Salomón 20 narra al artesano postrado ante Salomón pidiendo misericordia
«H e replied, "I beg you, King; I did not laugh because of you, but because of the wretched old man and the miserable young man, his son, because after three days he will die.» — El Testamento de Salomón 20 pone en boca del demonio la razón de su risa, la muerte del joven a los tres días
«Upon hearing these things and knowing that the things which were spoken to me by the demon were true, I glorified the God of heaven and earth.» — El Testamento de Salomón 20 consigna que Salomón glorificó al Dios del cielo y de la tierra al verificar lo dicho por el demonio
«Finally, she saw the Bronze Sea, which was supported by thirty-six bulls.» — El Testamento de Salomón 21 describe el Mar de Bronce sostenido por treinta y seis bueyes
«All the artisans and all the demons who were helping came to the same (location) to bring the stone and mount it at the end of the Temple, but they were not strong enough to budge it.» — El Testamento de Salomón 22 narra a artesanos y demonios incapaces de mover la piedra del Templo
«I, Solomon, being excited, exclaimed, "Truly the 22:7 Scripture which says, It was the stone rejected by the builders that became the MVIIJO keystone, has now been fulfilled,» — El Testamento de Salomón 23 pone en boca de Salomón el cumplimiento de la escritura sobre la piedra rechazada hecha clave
«But the demon said, "I, King Solomon, am called Abezethibou; and once I sat in the first heaven whose name is Amelouth.» — El Testamento de Salomón 25 pone en boca del demonio su nombre, Abezetibú, y su asiento en el primer cielo llamado Amelut
«I took them in my hands and sacrificed in the name of Raphan and Molech to idols, and I took the maiden to the palace of my kingdom.» — El Testamento de Salomón 26 pone en boca de Salomón el sacrificio a los ídolos en nombre de Rafán y Moloc
«And I, Solomon, glorified God and adorned the Temple of the Lord with all beauty, and I was continually glad in spirit in my kingdom and there was peace in my days.» — El Testamento de Salomón 26 consigna la glorificación de Dios y la paz en los días de Salomón
«But I, wretched man that I am, built (them) because of my total love for her, and my kingdom was broken up and I cried aloud greatly, and my spirit was dispersed and ten tribes were taken into slavery with Jeroboam.» — El Testamento de Salomón 26 pone en boca de Salomón la ruina de su reino por el amor a aquella mujer
«Therefore I have written these things which I have come upon among the sons of Israel about spirits and the spirit of unclean insults they offer in the Holy of Holies.» — El Testamento de Salomón 26 declara el motivo de escribir lo hallado entre los hijos de Israel sobre los espíritus
«The tenth hour is the praise of human beings, and the gate of heaven is opened through which the prayers of all living things enter, and they worship and depart.» — El Testamento de Adán 1 describe la hora décima como alabanza de los seres humanos, con la puerta del cielo abierta a sus oraciones
«And if the spirit of the Lord did not descend and brood upon the waters and upon the fountains, human beings would be injured, and everyone the demons saw they would injure.» — El Testamento de Adán 1 declara que sin el espíritu del Señor cerniéndose sobre las aguas los demonios dañarían a cuantos vieran
«The twelfth hour is the waiting for incense, and silence is imposed on all the ranks of fire and wind until all the priests burn incense to his divinity.» — El Testamento de Adán 1 describe la hora duodécima como espera del incienso, con silencio impuesto a los rangos de fuego y viento
«He will straighten the hunchbacked, strengthen the paralyzed, find the lost, drive out evil spirits, and cast out demons.» — El Testamento de Adán 3 anuncia al que enderezará al jorobado y echará fuera a los demonios
«The second order is the archangels. This is the service: directing everything in this creation according to the plan of God, whether powers or animals, birds, or creeping things, or fish, and to speak briefly and in short, whatever exists in this creation, besides human beings, they care for it and guide it.» — El Testamento de Adán 4 describe el servicio de los arcángeles, dirigir la creación según el plan de Dios
«The cherubim bear up and reverence his throne and keep the seals; the seraphim serve the inner chamber of our Lord; the thrones guard the gate of the holy of holies.» — El Testamento de Adán 4 reparte los oficios de querubines, serafines y tronos
«For when he went up against Jerusalem, an angel descended and ravaged the camp of the wicked, and one hundred eighty-five thousand died in one moment.» — El Testamento de Adán 4 recuerda al ángel que asoló el campamento del rey asirio ante Jerusalén
«O shameless one, O son of lawlessness, 8 O you w h o have been hostile to all the saints» — El Apocalipsis de Elías pone en boca de Tabita el reproche al desvergonzado, hijo de la iniquidad
«Then I asked him, "What is your name?" He replied, "The Lion-Shaped Demon, 0" 5 an Arab» — El Testamento de Salomón 11 pone en boca del demonio su nombre, el Demonio con Forma de León, y su ascendencia árabe
«N o w therefore you and those who believe 35 you will perish.'* •They will be cast into the bottom of the abyss» — El Apocalipsis de Elías anuncia la perdición de quienes creyeron al impostor y su caída al fondo del abismo
«It is worthwhile telling you this as well, *for I am convinced that because you are more favorably inclined toward the piety and disposition of those who live by the sacred Law, concerning whom we propose to write, you will gladly listen,» — La carta se dirige a Filócrates y justifica el relato por la inclinación del destinatario hacia la piedad y el talante de quienes viven por la Ley sagrada
«The value of gold or any other treasure among those highly prized by the empty-headed does not possess the same value, as compared with the pursuit of culture and caring for these things.» — La carta opone el valor del oro y de cualquier otro tesoro al de la búsqueda de la cultura, y niega que sean el mismo
«The laws have been established for all the Jews, and it is our plan not only to translate but also to interpret them, but what justification shall we have for our mission, as long as large numbers are in subjection in your kingdom?» — En la carta se plantea la objeción a la misión: las leyes valen para todos los judíos y el plan no es solo traducirlas sino interpretarlas, y la interrogante es con qué título se emprende mientras haya tantos cautivos
«Anyone who so wishes may give information concerning those who have disobeyed (this edict) on the understanding that he will assume the office of the accused if found guilty;» — El edicto de liberación que la carta transcribe abre la delación de los desobedientes y hace al delator asumir el cargo del acusado si este resulta culpable
«These (books) also must be in your library* in an accurate version, because this legislation, as could be expected from its divine nature, is very philosophical and genuine.» — La carta pone en boca de Demetrio la razón para llevar esos libros a la biblioteca en versión exacta, que la legislación es muy filosófica y genuina por ser de naturaleza divina
«He put many of them into the military forces on generous pay, and in the same way, having judged the veterans to be trustworthy, he set up establishments which he handed over to them, to prevent the Egyptian people feeling any apprehension on their account.» — La carta cuenta que el rey incorporó a muchos judíos a las fuerzas militares con paga generosa y confió puestos a los veteranos
«We therefore offered sacrifices without delay for you, your sister, your children, and your friends.» — La respuesta de Eleazar en la carta consigna los sacrificios ofrecidos de inmediato por el rey, su hermana, sus hijos y sus amigos
«The king replied that though he was quite willing to make it even five times as large in size, he hesitated in case it proved to be useless for the services;» — La carta recoge la reserva del rey ante la mesa: estaba dispuesto a hacerla cinco veces más grande, pero dudó por si resultaba inútil para los servicios
«they made the joints so closely fitting as to be invisible and incapable of detection.» — La descripción de la mesa hace de la invisibilidad de las junturas la medida de la maestría del trabajo
«#So the prominence of the two sloping sides stood out sharply, being raised high as we have said, and of triangular construction, whichever side it was turned.» — La carta detalla la construcción triangular de la mesa y la prominencia de sus dos lados inclinados
«Everything was excellent in craftsmanship so that the gift of the stones and the actual artistic work was worth five times more than the gold.» — La carta tasa la obra de los regalos por encima del material, y hace valer cinco veces más la pedrería y el trabajo artístico que el oro
«The configuration of the veil was in respects very similar to the door furnishing, and most of all in view of continuous movement caused to the material by the undercurrent of the air.» — La carta empareja la hechura del velo con la de las puertas y atribuye su movimiento continuo a la corriente de aire por debajo
«The ministering of the priests was absolutely unsurpassable in its vigor and the arrangement of its well-ordered silence:» — La carta califica de insuperable el ministerio de los sacerdotes por su vigor y por la disposición de su silencio ordenado
«All work hard of their own accord, with much exertion, and each one looks after his appointed task.» — La carta consigna que cada uno trabaja por propia voluntad y atiende la tarea que le toca
«The citadel, they said, provided the whole protection for the Temple, and its founder had in this way secured the advanced protection» — La carta recoge lo que se le dijo sobre la ciudadela, que daba toda la protección del Templo y que su fundador había asegurado así la defensa avanzada
«This is what happened with Alexandria, which excelled all cities in size and prosperity: Dwellers from the country no migrated to that city and remained there, thus bringing agriculture into decline.» — La carta pone a Alejandría como ejemplo del efecto de la migración del campo a la ciudad, con la agricultura en declive
«First, our lawgiver gave express commands relating to religious observance and justice, and issued precise sets of instructions about them, not only negatively but positively, together with the manifest damages» — La carta atribuye al legislador mandatos expresos sobre la observancia religiosa y la justicia, en negativo y en positivo
«(Eleazar) began first of all by demonstrating that God is one, that his power is shown in everything, every place being filled with his sovereignty, and that none of the things on earth which men do secretly are hidden from him, but rather that all the deeds of any» — Eleazar abre su exposición enunciando que Dios es uno, que su poder se muestra en todo y que ningún lugar está fuera de su soberanía
«it would be absolutely foolish, because in that case the inventors would have taken some of the created things and given an added demonstration of their usefulness without themselves being their creators.» — Eleazar objeta el criterio de la invención como fundamento del culto: los inventores habrían tomado cosas ya creadas sin ser ellos sus creadores
«Do not take the contemptible view that Moses enacted this legislation because of an excessive preoccupation with mice and weasels or suchlike creatures.» — Eleazar niega la lectura ruin de la legislación de Moisés, que la haría preocupación excesiva por ratones y comadrejas
«The man with whom the aforesaid manner of disposition is concerned is the man on whom the legislator has also stamped that of memory.» — Eleazar lee la rumia y la pezuña hendida como marcas de la memoria estampadas por el legislador
«Rumination is nothing but the recalling of (the creature's) life and constitution, life being usually constituted by nourishment.» — Eleazar define la rumia como el recuerdo de la vida y la constitución del animal
«However, he deemed the present arrivals to be deserving of greater honor, having regard to the preeminence of him who had sent them.» — La carta cuenta que el rey tuvo a los recién llegados por merecedores de mayor honor por la preeminencia de quien los enviaba
«They expressed their pleasure and the king ordered the finest apartments to be given them near the citadel, and the preparations for the banquet to be made.» — La carta narra el alojamiento de los traductores junto a la ciudadela y los preparativos del banquete
«He arranged all the furniture of which he had charge, all reserved for this type of reception.» — La carta describe al encargado del mobiliario como hombre puntilloso que lo dispuso todo para ese tipo de recepción
«To know that God is Lord over all, and that we do not ourselves direct our plans in the finest of actions, but God brings to completion the affairs of all men and guides (them) with (his) sovereign power.» — En el banquete, la respuesta sobre el fin de la vida pone a Dios como señor de todo y niega que los hombres dirijan sus propios planes en las mejores acciones
«If he did nothing outrageous or unworthy of his sovereignty, and did not by his spending contribute to vain and pointless objectives, while at the same time by well-doing attracting the goodwill of his subjects toward him.» — La respuesta sobre el buen reinado lo condiciona a no gastar en fines vanos y a atraer la buena voluntad por el bien obrar
«By observing that the human race increases and is created over many years and in painful suffering, so that it is your duty neither to inflict punishments easily nor to submit men to torments, knowing that the life of mankind is constituted in pain and punishment.» — La respuesta sobre el hombre deriva del crecimiento penoso de la especie el deber de no infligir castigos con ligereza
«He replied, "By setting justice before him continually in everything, and thinking that injustice is negation of life.» — La respuesta sobre el pensar recto pone la justicia delante de todo y llama a la injusticia negación de la vida
«He replied, "By practicing goodwill to all men and by forming friendships, you would owe no obligation to anyone.» — La respuesta sobre los enemigos manda practicar la buena voluntad con todos y formar amistades
«The answer was, "To his parents, always, for God's very great commandment concerns the honor due to parents.» — La respuesta sobre a quién favorecer pone a los padres siempre, porque el gran mandamiento de Dios trata del honor debido a los padres
«The reply was, "Honoring God. This is not done with gifts or sacrifices, but with purity of heart and of devout disposition» — La respuesta sobre la gloria más alta pone el honrar a Dios, y niega que se haga con dones o sacrificios y no con pureza de corazón
«By observing whether their conduct was generous, and whether their orderly behavior persisted in the greetings and consultations and the rest of the social life of his companions; and (seeing that) they do not go beyond the proper limit» — La respuesta sobre el discernimiento de los hombres lo hace depender de la generosidad de la conducta y de la persistencia del comportamiento ordenado en el trato social
«that the female sex is bold, positively active for something which it desires, easily liable to change its mind because» — La respuesta sobre las mujeres las describe como audaces y prontas a cambiar de parecer
«"To persuade your opponent in debate," was his reply, "by pointing out his errors in an orderly list.» — La respuesta sobre el hablar lo ordena a persuadir al contrario señalando sus errores en lista ordenada
«God manifests himself to such qualities in those who deserve it.» — La respuesta pone que Dios se manifiesta a esas cualidades en quienes lo merecen
«The answer was, "By the knowledge that no evil has been committed upon any of your subjects, and that all are fighting for blessings received, knowing that even if they give their lives, you will take care of their property.» — La respuesta sobre la serenidad en la guerra la funda en no haber cometido mal alguno contra los súbditos
«He replied, "Men who hate wickedness, and in imitation of his way of life do justice, so as to earn themselves good repute continually—just as you, O mighty King,» — La respuesta sobre los ministros principales pide hombres que odien la maldad y hagan justicia a imitación del modo de vida del rey
«Some kings of royal birth show themselves hard and cruel to their subjects; much worse—some kings of common origin with their experience of misfortune and their share of poverty, when given rule over people, have turned out to be more harsh than the foulest tyrants.» — La carta contrapone a los reyes de cuna real duros con sus súbditos los de origen común que, con su experiencia de la desgracia, resultan peores
«Three days afterward, Demetrius took the men with him, traversed the mile-long jetty into the sea toward the island, crossed the bridge, and went in the direction of the north.» — La carta narra el traslado de los traductores por el malecón hasta la isla, tres días después
«In this way, as we said previously, each day they assembled in their quarters, which were pleasantly situated for quiet and light, and proceeded to fulfill their prescribed task.» — La carta describe la rutina diaria de la traducción en alojamientos dispuestos para el silencio y la luz
«When the king received messages about these events, he rejoiced greatly, because it seemed that the purpose which he shared had been safely accomplished.» — La carta cierra el episodio con la alegría del rey al recibir noticia de que el propósito compartido se había cumplido
«He invited the translators to visit him often after their return to Judea.» — La carta cierra con la invitación del rey a que los traductores volvieran a visitarlo después de su regreso a Judea
«He also wrote with an invitation that if any of the men desired to return to him, there would be no impediment, because he attached great importance to the company of men of culture, and invested his wealth liberally in such men, and not in useless expenditure.» — La carta consigna que el rey dio franquía para volver a su lado a quien quisiera, por la importancia que daba al trato con hombres de cultura
«And the appearance of the glory of the L O R D was like fire burning on top of the mountain.» — Jubileos 1 describe la aparición de la gloria del Señor como fuego ardiendo en la cima del monte
«And Moses was on the mountain forty days and forty nights.» — Jubileos 1:4 pone a Moisés en el monte cuarenta días y cuarenta noches
«And I shall hide my face from them, and I shall give them over to the power of the nations to be captive, and for plunder, and to be devoured.» — El Señor anuncia en Jubileos 1:13 que esconderá su rostro y entregará al pueblo al poder de las naciones
«And Moses fell upon his face, and he prayed and said, "O Lord, my God, do not abandon your people and your inheritance to walk in the error of their heart.» — Jubileos 1:19 pone en boca de Moisés la oración de intercesión para que el Señor no abandone a su pueblo al error de su corazón
«And the L O R D said to Moses, "I know their contrariness and their thoughts Dcut3i:27 and their stubbornness.» — El Señor responde en Jubileos 1:22 que conoce la contrariedad, los pensamientos y la obstinación del pueblo; el tramo lleva dentro la referencia marginal a Deuteronomio que el troceo intercala
«And every angel and spirit will know and acknowledge that they are my sons and I am their father in uprightness and righteousness.» — Jubileos 1 promete que todo ángel y espíritu reconocerá que son sus hijos y que él es su padre en rectitud y justicia
«And the angel of the presence spoke to Moses by the word of the L O R D , saying, "Write the whole account of creation, that in six days the L O R D God completed all his work and all that he created.» — Jubileos 2:1 pone el encargo de escribir todo el relato de la creación en boca del ángel de la presencia, que habla a Moisés por la palabra del Señor
«#And I have chosen the seed of Jacob from among all that I have seen.» — Jubileos 2:20 pone en boca del Señor la elección de la semilla de Jacob entre todo lo que ha visto
«And (make known) that it is not permitted to do work thereon which is unlawful, (it being) unseemly to do their pleasure thereon.» — Jubileos manda dar a conocer que no es lícito hacer en sábado trabajo alguno ni cumplir en él el propio gusto
«The Creator of all blessed it, but he did not sanctify any people or nations to keep the sabbath thereon with the sole exception of Israel.» — Jubileos 2:31 consigna que el Creador bendijo el sábado pero no santificó a ningún pueblo ni nación para guardarlo, salvo a Israel
«And he awakened Adam from his sleep, and when he awoke, he stood up on the sixth day.» — Jubileos 3:6 cuenta que Dios despertó a Adán de su sueño y que este se puso en pie el sexto día
«And therefore the command was written in the heavenly tablets for one who bears,» — Jubileos 3 remite el mandato sobre la parturienta a las tablas celestiales
«you listened to the voice of your wife and you ate from that tree from which I commanded you that you should not eat, the land shall be cursed because of you.» — Jubileos 3 pone en boca de Dios la maldición de la tierra a causa de Adán por haber escuchado la voz de su mujer
«Therefore it is commanded in the heavenly tablets to all who will know the judgment of the Law that they should cover their shame and they should not be uncovered as the gentiles are uncovered.» — Jubileos 3:31 manda por las tablas celestiales que quienes conozcan el juicio de la Ley cubran su vergüenza y no se descubran como los gentiles
«And the L O R D rebuked Cain on account of Abel because he killed him.» — Jubileos 4 cuenta la reprensión del Señor a Caín a causa de Abel
«Therefore when we come before the L O R D our God we will make known all of the sins which occur in heaven and earth and which are in the light or in the darkness or in any (place).» — Jubileos 4 pone en boca de los ángeles que al presentarse ante el Señor darán a conocer todos los pecados que ocurren en el cielo y en la tierra, en la luz o en la oscuridad
«And he wrote everything, #and bore witness to the Watchers, the ones who sinned with the daughters of men because they began to mingle themselves with the daughters of men so that they might be polluted.» — Jubileos 4 hace de Enoc el testigo contra los Vigilantes que pecaron con las hijas de los hombres
«For the L O R D has four (sacred) places upon the earth: the garden of Eden and the mountain of the East and this mountain which you are upon today, Mount Sinai, and Mount Zion, which will be sanctified in the new creation for the sanctification of the earth.» — Jubileos 4:26 enumera los cuatro lugares sagrados del Señor sobre la tierra, el jardín de Edén, el monte del Oriente, el Sinaí y el monte Sión
«*And injustice increased upon the earth, and all flesh corrupted its way; man and cattle and beasts and birds and everything which walks on the earth.» — Jubileos 5 extiende la corrupción a toda carne, al hombre, al ganado, a las bestias, a las aves y a todo lo que anda sobre la tierra
«And injustice grew upon the earth and every imagination of the thoughts of all mankind was thus continually evil.» — Jubileos 5 declara continuamente malvada toda imaginación de los pensamientos de la humanidad
«And the judgment of all of them has been ordained and written in the heavenly tablets without injustice.» — Jubileos 5:13 remite a las tablas celestiales el juicio ya ordenado y escrito de todos ellos, sin injusticia
«And the water increased upon the earth, fifteen cubits the water rose over every tall mountain; and the ark rose from upon the earth, and it moved upon the surface of the water.» — Jubileos 5:26 mide la crecida en quince codos por encima de toda montaña alta y hace moverse al arca sobre la superficie del agua
«And on its twenty-seventh day, he opened the ark and he sent out of it the beasts, and cattle and birds and whatever moved.» — Jubileos 5:32 cuenta la apertura del arca el día veintisiete y la salida de las bestias, el ganado, las aves y todo lo que se movía
«And Noah and his sons swore that they would not eat any blood which was in any flesh.» — Jubileos 6 consigna el juramento de Noé y sus hijos de no comer sangre alguna que estuviera en carne
«They shall keep it for their generations so that they might make supplication on your behalf with blood before the altar on every day.» — Jubileos 6 manda guardar la ley de la sangre por las generaciones para hacer súplica ante el altar cada día
«This is because I have written it in the book of the first law, which I wrote for you, so that you might observe it in each of its appointed times, one day per year.» — El ángel de la presencia remite la fiesta al libro de la primera ley que él mismo escribió, para observarla cada año en su tiempo señalado
«#For I know and henceforth I shall make you know—but not from my own heart, because the book is written before me and is ordained in the heavenly tablets of the division of days—lest» — El ángel de la presencia acota de dónde viene lo que enseña, no de su propio corazón sino del libro escrito ante él y ordenado en las tablas celestiales
«And he placed some of its blood on the flesh which was on the altar which he had made.» — Jubileos 7 describe el rito de Noé, que preparó primero el cabrito y puso de su sangre sobre la carne del altar
«May the LORD enlarge Japheth, and may the LORD dwell in the dwelling place of Shem,» — Jubileos 7:12 recoge la bendición de Noé, que el Señor ensanche a Jafet y habite en la morada de Sem
«And let no blood from any of the blood which is in anything be seen upon you on the day when you sacrifice any beast or cattle or what flies upon the earth.» — Jubileos 7:30 prohíbe que se vea sobre el sacrificante sangre alguna el día en que sacrifique bestia, ganado o ave
«For the land will not be cleansed of the blood which is poured out upon it, because by the blood of one who poured it out will the land be cleansed in all of its generations.» — Jubileos 7 declara que la tierra no será limpiada de la sangre derramada sino por la sangre de quien la derramó
«b And let one offer up the first fruits which are acceptable before the LORD Most High, who made heaven and earth and everything, so that they might offer up in the juice the first of the wine and the oil as first fruits upon the altar of the L O R D , who will accept it.» — Jubileos 7 manda ofrecer las primicias aceptables ante el Señor Altísimo, que hizo el cielo y la tierra y todo
«And he copied it down, but he did not tell about it because he feared to tell Noah about it lest he be angry with him because of it.» — Jubileos 8 cuenta que Cainán copió la inscripción sin decírselo a Noé, por temor a que se enojara con él
«which he would take for his possession and for his sons for eternal generations from the midst of the Rafa Mountains,» — Jubileos 8 pone el centro de la tierra entre los montes Rafa como posesión para Sem y sus hijos por generaciones eternas
«May the LORD God of Shem be blessed, and may the LORD dwell in the dwelling place of Shem.» — Jubileos 8 repite la bendición del Dios de Sem y la morada del Señor en la tienda de Sem; la fórmula se imprime dos veces y se ancla en la primera aparición
«And for Japheth the third portion was assigned beyond the Tina River toward the north of the mouth of its waters.» — Jubileos 8:25 asigna a Jafet la tercera porción, más allá del río Tina hacia el norte de la boca de sus aguas; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«But it is cold, and the land of Ham is hot, but the land of Shem is not hot or cold because it is mixed with cold and heat.» — Jubileos 8:30 reparte los climas entre los tres hijos: la tierra de Jafet fría, la de Cam caliente y la de Sem ni caliente ni fría por estar mezclada de frío y calor
«the first portion was assigned to Gomer° toward the east from the north side up to the river Tina.» — Jubileos 9 asigna a Gómer la primera porción, hacia el oriente desde el lado norte hasta el río Tina; el tramo lleva dentro la referencia marginal al Génesis Apócrifo que el troceo intercala
«Let your grace be lifted up upon my sons, and do not let the evil spirits rule over them, lest they destroy them from the earth.» — Jubileos 10 pone en boca de Noé la súplica de que la gracia se levante sobre sus hijos y de que los espíritus malignos no los dominen ni los destruyan de la tierra
«On account of his righteousness in which he was perfected, his life on earth was more excellent than (any of) the sons of men except Enoch,» — Jubileos 10 tasa la vida de Noé sobre la tierra por encima de la de todos los hijos de los hombres salvo Enoc, por la justicia en que fue perfeccionado
«Behold, let us go down and let us mix up their tongues so each one will not hear another's word, and they will be scattered into cities and nations, and, therefore, one counsel will not reside with them until the day of judgment.» — Jubileos 10 pone en boca del Señor la decisión de bajar y confundir las lenguas para que se dispersaran y no residiera en ellos un solo consejo
«And Japheth and his sons went toward the sea, and they dwelt in the land of their portion, but Madai saw the land of the sea and it did not please him.» — Jubileos 10:35 cuenta que Madai no quedó contento con la tierra del mar que le había tocado
«Mastema sent crows and birds so that they might eat the seed which was being sown in the earth in order to spoil the earth so that they might rob mankind of their labors.» — Jubileos 11 atribuye al príncipe Mastema el envío de cuervos y aves a comerse la simiente sembrada para robar a los hombres el fruto de su labor
«And the sons of Noah began fighting in order to take captive and to kill each other, to pour the blood of man upon the earth, to eat blood, to build fortified cities and walls and towers, so that (one) man will be raised up over the people, to set up the first kingdoms to go to war, people against people and nation against nation and city against city, and everyone (will act) to do evil and to acquire weapons of battle and to teach their sons war.» — Jubileos 11 enumera lo que empezaron a hacer los hijos de Noé, apresarse y matarse, derramar sangre humana, comer sangre y construir ciudades fortificadas con murallas y torres
«*And all who were with him in all of the fields saw him as he was calling out.» — Jubileos 11 cuenta que todos los que estaban con Abram en los campos lo vieron mientras gritaba
«And they made implements above the ground facing the handle of the plow so that they might place seed upon it.» — Jubileos 11 describe el arado que fabricaron para depositar la semilla encima del mango
«Worship the God of heaven, who sends down rain and dew upon the earth, and who makes everything upon the earth, and created everything by his word, and all life is in his presence.» — Jubileos 12 pone en boca de Abram el mandato de adorar al Dios del cielo, que envía la lluvia y el rocío y lo creó todo con su palabra
«and there is no help from them for you, k?46:7 :26 except great shame for those who made them and the misleading of the heart for those who worship them.» — Jubileos 12 niega auxilio alguno de los ídolos y les adjudica solo vergüenza para quien los hizo y extravío del corazón para quien los adora; el tramo lleva dentro las referencias marginales a Jeremías que el troceo intercala
«If he desires, he will make it rain morning and evening, and if he desires he will not send (it) down; and everything is in his hand.» — Jubileos 12 pone en boca de Abram la soberanía de Dios sobre la lluvia de la mañana y de la tarde, y que todo está en su mano
«And I shall bless you and I shall make your name great, and you will be blessed in the land» — Jubileos 12:23 recoge la promesa del Señor a Abram de bendecirlo y engrandecer su nombre
«And the LORD God said to me, "Open his mouth and his ears so that he might hear and speak with his mouth in the language which is revealed because it ceased» — Jubileos 12:25 pone en boca del Señor la orden al ángel de abrir la boca y los oídos de Abram para que oyera y hablara en la lengua revelada, que había cesado
«And he saw and behold, the land was wide and very good and everything was growing upon it: vines and figs and pomegranate trees, oaks and ilexes and terebinths and olive trees and cedars and cypresses and date trees» — Jubileos 13 describe la tierra vista por Abram, ancha y muy buena, con vides, higueras, granados, encinas, olivos, cedros y cipreses
«And he arose from there and he went toward the South and he reached Hebron— and Hebron was built then.» — Jubileos 13 sitúa la llegada de Abram a Hebrón y consigna que Hebrón ya estaba construida entonces
«And it came to pass in that forty-first jubilee, in the third year of the first week, (that) he returned to this place.» — Jubileos 13 fecha el regreso al lugar en el jubileo cuarenta y uno, el tercer año de la primera semana
«And he believed the LORD and it was counted for him as righteousness.» — Jubileos 14 recoge que Abram creyó al Señor y le fue contado por justicia
«And Abram renewed the feast and the ordinance for himself forever.» — Jubileos 14 hace que Abram renueve la fiesta y la ordenanza para sí mismo por siempre
«And he built an altar there. And he slaughtered all of these, and he poured out their blood upon the altar.» — Jubileos 14 describe el altar de Mamré, donde Abram degolló las víctimas y derramó su sangre sobre el altar
«And your name therefore will not be called Abram, but your name will henceforth and forever be Abraham because*! have established you (as) the father of many nations.» — Jubileos 15 pone en boca del Señor el cambio de nombre de Abram a Abraham por haberlo constituido padre de muchas naciones
«And the LORD said to Abraham, "And you also keep my covenant, you and your seed after you.» — Jubileos 15:11 recoge el mandato del Señor a Abraham de guardar el pacto, él y su descendencia tras él
«And anyone who is born whose own flesh is not circumcised on the eighth day is not from the sons of the covenant which the LORD made for Abraham since (he is) from the children of destruction.» — Jubileos 15 excluye del pacto a quien no sea circuncidado al octavo día y lo cuenta entre los hijos de la destrucción
«And now I shall announce to you that the sons of Israel will deny this ordinance and they will not circumcise their sons according to all of this law because some of the flesh of their circumcision they will leave in the circumcision of their sons.» — Jubileos 15:33 anuncia que los hijos de Israel negarán la ordenanza y no circuncidarán a sus hijos conforme a toda esta ley
«And thus the LORD will execute judgment like the judgment of Sodom on places where they act according to the pollution of Sodom.» — Jubileos 16 anuncia que el Señor ejecutará el juicio de Sodoma sobre los lugares donde se obre según la contaminación de Sodoma
«#And behold it is commanded and it is engraved concerning all of his seed in the heavenly tablets so that he will remove them and uproot them and execute their judgment just like the judgment of Sodom and so that he will not leave seed of man for him on the earth in the day of judgment.» — Jubileos 16 remite a las tablas celestiales el mandato grabado sobre toda la simiente de Lot
«And he built an altar there to the LORD who delivered him and who made him rejoice in the land of his sojourn.» — Jubileos 16:20 cuenta que Abraham construyó allí un altar al Señor que lo libró y lo hizo alegrarse en la tierra de su peregrinación; el tramo lleva dentro las referencias marginales que el troceo intercala
«*And he observed this feast seven days, rejoicing with all his heart and with all his soul, he and all of those who were in his house.» — Jubileos 16 cuenta que Abraham observó siete días la fiesta, alegrándose con todo su corazón y con toda su alma, él y todos los de su casa
«And the LORD said to Abraham, "Let it not be grievous in your sight on account of the lad and the girl.» — Jubileos 17 pone en boca del Señor la orden a Abraham de que no le sea penoso lo del muchacho y la muchacha
«And the LORD was aware that Abraham was faithful in all of his afflictions because he tested him with his land, and with famine.» — Jubileos 17 declara que el Señor sabía que Abraham era fiel en todas sus aflicciones, porque lo puso a prueba con su tierra y con el hambre
«And I said to him, "Do not put forth your hand against the child and do not do anything to him because now I know that you are one who fears the LORD and you did not deny your firstborn son to me.» — Jubileos 18 pone en boca del ángel la orden de no extender la mano contra el niño, porque ya sabe que Abraham teme al Señor y no le negó a su primogénito
«And the LORD called Abraham by his name again from heaven just as he caused us to appear so that we might speak to him in the name of the LORD.» — Jubileos 18:14 cuenta el segundo llamado del Señor a Abraham desde el cielo; la nota identifica el monte con el Sión
«And the LORD gave him favor in the presence of all who saw him.» — Jubileos 19 consigna el favor que el Señor dio a Abraham a la vista de todos los que lo veían
«And all the days of the life of Sarah were one hundred and twenty-seven.» — Jubileos 19 cierra los días de la vida de Sara en ciento veintisiete
«#And in his seed my name will be blessed and the names of my fathers Shem and Noah, and Enoch, and 2s Mahalalel, and Enos, and Seth, and Adam.» — Jubileos 19 pone en boca de Abraham la bendición de su nombre en la semilla de Jacob junto con los nombres de Sem, Noé, Enoc, Mahalalel, Enós, Set y Adán
«*And they will serve to establish heaven and to strengthen the earth and to renew all of the lights which are above the firmament.» — Jubileos 19 adjudica a esa simiente el oficio de afirmar el cielo, fortalecer la tierra y renovar todas las luces que están sobre el firmamento
«But worship the Most High God, and bow down to him continually, and hope for his countenance always, and do what is upright and righteous before him, so that he might be pleased with you,» — Jubileos 20 manda adorar al Dios Altísimo y esperar siempre su rostro en vez de inclinarse ante los ídolos; el tramo lleva dentro la referencia marginal al Éxodo que el troceo intercala
«And Ishmael and his sons and the sons of Keturah and their sons went together and they dwelt from Paran to the entrance to Babylon in all of the land which faces the east opposite the desert.» — Jubileos 20 reparte la descendencia de Ismael, los hijos de Quetura y sus hijos desde Parán hasta la entrada de Babilonia
«And eat its flesh on that day and in the second (day), but do not let the sun of the second (day) set upon it until it is consumed.» — Jubileos 21 regula el holocausto y manda consumir la carne el mismo día y el segundo, sin que se ponga el sol sobre ella
«'Except for these trees, there is none other that you will put on (the altar) because its aroma has separated and the smell of is its aroma will go up to heaven.» — Jubileos 21 cierra la lista de maderas del altar y funda la exclusión en el aroma que sube al cielo
«Turn yourself aside from all their deeds and from all their defilement; and keep the commands of God Most High, and perform his will, and act uprightly in all things.» — Jubileos 21:23 manda apartarse de las obras y de la contaminación de los gentiles y guardar los mandatos del Dios Altísimo
«And he called Jacob and said, "My son, Jacob, may the God of all bless you and strengthen you to do righteousness and his will before him.» — Jubileos 22 pone en boca de Abraham la bendición de Jacob, que el Dios de todo lo bendiga y lo fortalezca para hacer justicia y su voluntad
«May the LORD give you righteous seed, and may he sanctify some of your sons in the midst of all the earth» — Jubileos 22 pide simiente justa para Jacob y la santificación de algunos de sus hijos en medio de toda la tierra
«The Most High God shall protect you from destruction, and from all the ways of error he will deliver you.» — Jubileos 22 promete a Jacob la protección del Dios Altísimo contra la destrucción y la liberación de todos los caminos de error
«#For Abraham was perfect in all of his actions with the LORD and was pleasing through righteousness all of the days of his life.» — Jubileos 23 exceptúa a Abraham de la corrupción general y lo declara perfecto en todas sus acciones con el Señor
«Behold, the land will be corrupted on account of all their deeds, and there will be no seed of the vine, and there will be no oil because their works are entirely faithless.» — Jubileos 23 anuncia la corrupción de la tierra, sin simiente de la vid y sin aceite, a causa de obras enteramente infieles
«And those who escape will not be turned back from their evils to the way of righteousness because they will lift themselves up for deceit and wealth so that one shall take everything of his neighbor; and they will pronounce the great name but not in truth or righteousness.» — Jubileos 23:21 niega que los que escapen se vuelvan de sus males al camino de la justicia, porque se alzarán por engaño y riqueza
«and they will know that the LORD is an executor of judgment; but he will show mercy to hundreds and thousands, to all who love him.» — Jubileos 23 anuncia que los espíritus aumentarán el gozo y conocerán que el Señor ejecuta el juicio y muestra misericordia a millares de los que lo aman
«And Jacob said to him, "Hand over your primogeniture (i.e.) this right of firstborn, and I will give you bread and also some of this lentil soup."» — Jubileos 24 pone en boca de Jacob el trato de la primogenitura por el pan y el potaje de lentejas
«And Jacob grew prosperous among the Philistines and had many possessions: is oxen, and sheep, and camels, and asses, and much property.» — Jubileos 24 cuenta la prosperidad de Jacob entre los filisteos, con bueyes, ovejas, camellos, asnos y mucha hacienda; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«And the LORD appeared to him during that night, on the new moon of the first month, and he said to him, 44I am the God of Abraham, your father.» — Jubileos 24 sitúa la aparición del Señor a Jacob en la luna nueva del primer mes, presentándose como el Dios de Abraham su padre
«And no remnant will be left to them, nor one who escapes on the day of the wrath of judgment; because all of the Philistine seed is (destined) for destruction and uprooting and removal from the earth.» — Jubileos 24:30 destina toda la simiente filistea a la destrucción, al desarraigo y a la remoción de la tierra
«And thus it is written and engraved concerning him in the heavenly tablets to be done to him in the day of judgment so that they might be uprooted from the earth.» — Jubileos 24:33 remite lo escrito y grabado sobre él en las tablas celestiales para el día del juicio
«And may their sons be more numerous and greater than the stars of heaven; and more than the sand of the sea, may their number increase.» — Jubileos 25 pone en boca de Rebeca la bendición de una descendencia más numerosa que las estrellas del cielo y que la arena del mar
«And just as you have given rest to your mother's soul in her lifetime; the womb of the one who bore you likewise blesses you.» — Jubileos 25:19 devuelve a Jacob la bendición del vientre que lo llevó por haber dado descanso al alma de su madre
«And you shall take it in to your father and he will eat and bless you before the LORD before he dies.» — Jubileos 26 pone en boca de Rebeca la instrucción de llevar la comida a Isaac para que coma y bendiga antes de morir
«And Jacob obeyed Rebecca, his mother. And he went and took two good and fat goat kids.» — Jubileos 26 cuenta la obediencia de Jacob a Rebeca y los dos cabritos gordos que fue a tomar
«And Isaac was very greatly astonished, and he said, "Who is this who hunted and snared (game) and brought (it) to me, and I ate from all (of it) before you came, and I blessed him.» — Jubileos 26 recoge el asombro de Isaac al preguntar quién cazó y le trajo la caza antes de que llegara Esaú
«And it will happen when you become great, and you will remove his yoke from your neck, that then you will surely sin completely unto death, and your seed will be rooted out from under heaven.» — Jubileos 26 condiciona la liberación del yugo del hermano a un pecado completo hasta la muerte y al desarraigo de la simiente
«And Esau kept threatening Jacob on account of the blessing with which his father blessed him.» — Jubileos 26:35 consigna las amenazas continuas de Esaú a Jacob por la bendición del padre; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«Rebecca sent and called Jacob, her younger son, and she said to him, •"Behold,» — Jubileos 27 cuenta que Rebeca mandó llamar a Jacob, su hijo menor, tras el sueño
«And he poured out oil on top of it and he named that place "Bethel."» — Jubileos 27 cuenta que Jacob levantó la piedra como señal, derramó aceite encima y llamó Betel a aquel lugar
«And Laban said to Jacob, "It does not happen thus in our land, to give the younger woman before the elder."» — Jubileos 28 pone en boca de Labán la costumbre de su tierra, que no se da la menor antes que la mayor; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«And Laban said to Jacob, "Let the seven days of banquet for this woman continue and then I will give you Rachel so that you might serve me another seven years (and) pasture my sheep just as you did in the previous week."» — Jubileos 28 recoge el trato de Labán, siete días de banquete y otros siete años de servicio a cambio de Raquel
«And Jacob again went into Leah and she conceived and she bore the third son to him and he called him Levi, on the first day of the first month, in the sixth year of is this week.» — Jubileos 28 fecha el nacimiento de Leví el primer día del primer mes, en el sexto año de esa semana
«And the possessions of Jacob multiplied greatly. And he acquired oxen and sheep and asses and camels and male and female servants.» — Jubileos 29 cuenta la multiplicación de los bienes de Jacob, bueyes, ovejas, asnos, camellos y siervos y siervas
«For he told them everything, as he had seen it in the dream, and everything which he* told him, that he would return to the house of his father.» — Jubileos 29 cuenta que Jacob les contó todo lo que había visto en el sueño y el regreso a la casa de su padre
«And on that day Esau, his brother, came to him and was reconciled to him. And he went away from him to the land of Seir; but Jacob dwelled in tents.» — Jubileos 29 fecha la reconciliación de Esaú con Jacob y la partida de Esaú a la tierra de Seír
«And if there is any man in Israel who wishes to give his daughter or his sister to any man who is from the seed of the gentiles, let him surely die, and let him be stoned because he has caused shame in Israel.» — Jubileos 30 condena a muerte por lapidación a quien en Israel entregue su hija o su hermana a un hombre de la simiente de los gentiles
«there will be plague upon plague and curse upon curse, and every judgment, and plague, and curse will come.» — Jubileos 30 anuncia plaga sobre plaga y maldición sobre maldición para quien se mezcle con los gentiles
«Therefore I command you, saying, "Proclaim this testimony to Israel: 'See how it was for the Shechemites and their sons, how they were given into the hand of the two children of Jacob and they killed them painfully.» — Jubileos 30 manda proclamar a Israel el testimonio de lo ocurrido a los siquemitas a manos de los dos hijos de Jacob
«and she gave everything to Jacob, and he burned it and crushed it and destroyed it and hid it under an oak which was in the Land of Shechem» — Jubileos 31 cuenta que Raquel entregó a Jacob todo lo tomado de Labán y que él lo quemó, lo trituró y lo escondió bajo una encina
«And Rebecca went out from the tower at the gates of the tower to kiss Jacob and embrace him because it revived her soul when she heard, "Behold, Jacob, your son, has arrived."» — Jubileos 31 cuenta que Rebeca salió de la torre a besar y abrazar a Jacob porque su alma revivió al oír que había llegado
«And all who hate you will fall before you, and all your enemies will be uprooted and perish, and whoever blesses you will be blessed, and any nation which curses you will be cursed.» — Jubileos 31 pone en boca de Isaac que caerán ante Jacob todos los que lo odien y será bendecido quien lo bendiga y maldita la nación que lo maldiga
«I am not able to come with you because I have grown old and I am not able to endure on the way.» — Jubileos 31 pone en boca de Isaac la excusa de la vejez para no acompañar a Jacob
«Go, my son, in peace, because I am one hundred and sixty-five years old today.» — Jubileos 31 fecha a Isaac en ciento sesenta y cinco años al despedir a Jacob en paz
«And Jacob went in to Isaac, his father, in the chamber where he was lying down, and his two children were with him.» — Jubileos 31 cuenta la entrada de Jacob a la cámara donde yacía Isaac, con sus dos hijos
«And thus they shall eat it together in the sanctuary and they is shall not let it become old.» — Jubileos 32 manda comer juntos el diezmo en el santuario y no dejar que envejezca
«"I am the LORD who created heaven and earth, and I shall increase you and multiply you very much.» — Jubileos 32 pone en boca del Señor la presentación como el que creó el cielo y la tierra y la promesa de acrecentar y multiplicar a Jacob
«And he said to him, "Do not build this place, and do not make an eternal sanctuary, and do not dwell here because this is not the place.» — Jubileos 32:23 prohíbe a Jacob construir allí santuario eterno y habitar en el lugar, porque no es ese el sitio
«And he observed there yet one (more) day and he sacrificed in it according to 2Chr 7:9 everything which he had been sacrificing on the previous days.» — Jubileos 32:27 añade un día a la fiesta y consigna el sacrificio igual al de los días previos; el tramo lleva dentro la referencia marginal a Crónicas que el troceo intercala
«And also there is no forgiveness for it but only that both of them should be uprooted from the midst of the people.» — Jubileos 33 niega perdón para el caso y manda el desarraigo de los dos de en medio del pueblo
«And the deed of any man who uncovers his father's robe is very evil because he is despicable before the LORD.» — Jubileos 33 califica de muy malvada la obra del que descubre el manto de su padre y lo declara despreciable ante el Señor
«And say to them these words of the ordinance that they might hear and guard and watch themselves concerning them and they will not be destroyed or uprooted from the earth.» — Jubileos 33 manda decir las palabras de la ordenanza para que las oigan, las guarden y no sean destruidos ni desarraigados de la tierra
«And he returned peacefully and he made peace with them and they became servants to him until the day he and his sons went down into Egypt.» — Jubileos 34 cuenta el regreso pacífico de Jacob y la servidumbre de aquellos hasta el día en que él y sus hijos bajaron a Egipto
«And he became feverish in lamenting his death, and said that, "A cruel beast has eaten Joseph."» — Jubileos 34 pone en boca de Jacob el lamento por Joseph y la bestia cruel que lo habría devorado
«And she went in to Isaac and she said to him, "One request I beg of you. Make Esau swear that he will not harm Jacob and will not pursue him hostilely because you know Esau's inclination,*» — Jubileos 35 pone en boca de Rebeca la petición de que Isaac haga jurar a Esaú que no dañará ni perseguirá a Jacob
«And you know everything that he has done from the day that Jacob, his brother, traveled to Haran until this day, that he abandoned us with all his heart and did evil with us.» — Jubileos 35 pone en boca de Isaac el reproche a Esaú de haberlos abandonado de todo corazón
«And neither he nor his seed is to be saved for they will be destroyed from the earth, and they will be uprooted from under the heaven since he has forsaken the God of Abraham and he has gone after his wives and after their defilement and after their errors, (both) is he and his sons.» — Jubileos 35 destina a Esaú y a su simiente a la destrucción y al desarraigo por haber dejado al Dios de Abraham
«And you should not fear on account of Jacob because the protector of Jacob is greater and mightier and more honored and praised than the protector of Esau.» — Jubileos 35 funda la seguridad de Jacob en que su protector es mayor, más poderoso y más honrado que el de Esaú
«And on the day of turmoil and execration and indignation and wrath, (then) with devouring burning fire just as he burned Sodom so too he will bum up his land and his city and everything which will be his.» — Jubileos 36 anuncia para el día de tumulto e indignación un fuego devorador como el de Sodoma sobre la tierra y la ciudad
«I have been speaking and exhorting you, my sons, according to the judgment which will come upon the man who desires to harm his brother.» — Jubileos 36 pone en boca de Isaac la exhortación a sus hijos según el juicio que vendrá sobre el hombre que quiera dañar a su hermano
«b he worshiped the L O R D with all of his heart and according to the commands which were revealed (and) according to the division of the days of his generations.» — Jubileos 36 consigna que Jacob adoró al Señor con todo su corazón y según los mandatos revelados y la división de los días de sus generaciones
«*And he remembered all of her deeds which she had done in her life, and he lamented greatly for her because he loved her with all his heart and all his soul.» — Jubileos 36 cuenta el gran lamento de Jacob por haberla amado con todo su corazón y toda su alma
«#But afterward he remembered all of the evil which was hidden in his heart against Jacob, his brother, and he did not remember the oath which he swore to his father and his mother that he would not seek any evil against Jacob, his brother, all of his days.» — Jubileos 37 cuenta que Esaú recordó el mal escondido en su corazón contra Jacob y no recordó el juramento hecho a su padre y a su madre
«*And the men of Hebron sent to him, saying, "Behold, your brother has come up against you in order to fight with you with four thousand men (who are) girded (with) swords and bear shields and military weapons"; because they loved Jacob more than Esau.» — Jubileos 37 pone en boca de los hombres de Hebrón el aviso de los cuatro mil hombres ceñidos de espadas que subían contra Jacob
«And again, he shot an arrow and struck Adoran, the Aramean, in his left breast and drove him back and killed him.» — Jubileos 38 narra la muerte de Adorán el arameo por la flecha que le entró en el pecho izquierdo
«And Judah went out in front and Naphtali and Gad and fifty servants with him on the south side of the tower.» — Jubileos 38 reparte a los hijos por los lados de la torre y pone a Judá al frente con Neftalí y Gad en el lado sur
«*And Levi and Dan and Asher went forth on the east side of the tower and fifty (men were) with them.» — Jubileos 38 pone a Leví, Dan y Aser en el lado oriental de la torre con cincuenta hombres
«*And the children of Edom have not ceased from the yoke of servitude which the twelve sons of Jacob ordered upon them until today.» — Jubileos 38 consigna que los hijos de Edom no han cesado del yugo de servidumbre impuesto por los doce hijos de Jacob hasta hoy
«And he was there in the prison and the LORD gave Joseph favor and mercy before the chief guard of the prison because he saw that the LORD was with him and the LORD caused everything which he did to prosper.» — Jubileos 39 cuenta el favor y la misericordia que el Señor dio a José ante el jefe de la guardia de la prisión
«And he said in the presence of the Pharaoh that both of his dreams were one.» — Jubileos 40 pone en boca de José, ante el faraón, que sus dos sueños eran uno solo
«And Joseph ruled in all the land of Egypt and all of the judges and all of the servants of the Pharaoh and all of those who did the king's work loved him because he walked uprightly and he had no pompousness or arrogance or partiality, and there was no bribery because he ruled all the people of the land uprightly.» — Jubileos 40 explica el amor de jueces y siervos del faraón por José por su andar recto y su falta de soberbia
«And the land of Egypt was at peace before the Pharaoh on account of Joseph because the LORD was with him and gave him favor and mercy for all his family before all who knew him and those who heard witness of him.» — Jubileos 40 atribuye la paz de la tierra de Egipto ante el faraón a José, porque el Señor estaba con él
«And anyone who does anything like this, who lies with his mother-in-law, they shall burn with fire so that he might burn in it because defilement and impurity have come upon them.» — Jubileos 41 manda quemar con fuego a quien yaciere con su suegra, por la contaminación y la impureza que caen sobre ellos
«And he began to mourn and make supplication before the LORD on account of his sin.» — Jubileos 41 cuenta que Judá comenzó a llorar y a suplicar ante el Señor a causa de su pecado
«And Jacob heard that there was food in Egypt and he sent ten of his sons to get food for him in Egypt, but he did not send Benjamin.» — Jubileos 42 cuenta que Jacob envió diez de sus hijos por comida a Egipto y no envió a Benjamín
«For he saw that the money of each one had been returned in his sack, and he feared to send him on account of that.» — Jubileos 42 funda el temor de Jacob en el dinero devuelto en el costal de cada uno
«And he sent him with them in the second year of that week on the first of the month and they arrived at the district of Egypt with all of those who were traveling (there).» — Jubileos 42 fecha el segundo viaje en el segundo año de esa semana, el primero del mes
«And Joseph said to them, "I fear the LORD. YOU, go to your houses, but let your brother alone be my servant because you have done evil.» — Jubileos 42 pone en boca de José el temor del Señor y la retención de un solo hermano como siervo
«And by the word of the mouth of the Pharaoh he gave them chariots and provisions for the way.» — Jubileos 43 consigna los carros y las provisiones dados por palabra de la boca del faraón; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«And Jacob recalled the dream which he dreamed in Bethel, and he was afraid to go down into Egypt.» — Jubileos 44 cuenta que Jacob recordó el sueño de Betel y temió bajar a Egipto
«And he again said to him, "I am the God of your fathers, the God of Abraham and Isaac.» — Jubileos 44 pone en boca del Señor la presentación como el Dios de los padres de Jacob, el Dios de Abraham e Isaac
«I shall go down with you and I shall bring you (back) and you will be buried in this land.» — Jubileos 44 promete a Jacob el descenso y el regreso, y la sepultura en esa tierra
«And Israel entered into the land of Egypt into the land of Goshen on the first of the fourth month in the second year of the third week of the forty-fifth jubilee.» — Jubileos 45 fecha la entrada de Israel en la tierra de Gosén el primero del cuarto mes del segundo año de la tercera semana del jubileo cuarenta y cinco; el tramo lleva dentro la referencia marginal a Génesis que el troceo intercala
«And Joseph provided bread for his father and his brothers and their possessions, as much as was sufficient for them for the seven years of famine.» — Jubileos 45 consigna el pan que José proveyó a su padre y a sus hermanos para los siete años de hambre
«And he told them everything which was going to happen to them in the land of Egypt and in the latter days; he made them know how it would come upon them.» — Jubileos 45 cuenta que Jacob les dijo todo lo que les iba a suceder en Egipto y en los últimos días
«And there was no Satan or anything evil all the days of the life of Joseph which he lived after his father, Jacob, because all of the Egyptians were honoring the children of Israel all the days of the life of Joseph.» — Jubileos 46 niega que hubiera Satanás ni cosa mala alguna en los días de la vida de José después de su padre
«And the king of Egypt went forth to fight with the king of Canaan in this forty-seventh jubilee in the second week in the second year.» — Jubileos 46 fecha la guerra del rey de Egipto con el rey de Canaán en el jubileo cuarenta y siete, segunda semana, segundo año
«And the children of Israel brought forth the bones of the children of Jacob, all except the bones of Joseph.» — Jubileos 46 cuenta que sacaron los huesos de todos los hijos de Jacob salvo los de José
«And he smote them with blood, and frogs, and lice, and dog flies; and evil boils which break out (as) blisters; and their cattle with death; and hailstones with which he destroyed everything which sprouted up for them; and with locust who ate the remainder which was left from the hail; and with darkness, and (with death of) the firstborn of men, and cattle; and upon all of their gods the LORD took vengeance and he burned them» — Jubileos 48 enumera las plagas, sangre, ranas, piojos, moscas de perro, úlceras que revientan en ampollas, muerte del ganado y granizo
«And the LORD did everything on account of Israel and according to his covenant which he made with Abraham that he would take vengeance upon them just as they had made them serve by force.» — Jubileos 48 funda la venganza en el pacto hecho con Abraham, por la servidumbre impuesta por fuerza
«we bound him so that he might not accuse the children of Israel on the day when they were requesting vessels and clothing from the men of Egypt—vessels of silver, and vessels of gold, and vessels of bronze—so that they might plunder the Egyptians in exchange for the servitude which they subjected them to by force.» — El ángel de la presencia cuenta en Jubileos 48 que ataron a Mastema el día catorce para que no acusara a los hijos de Israel al pedir vasos y ropa a los egipcios
«Remember the commandment which the LORD commanded you concerning Passover, that you observe it in its time, on the fourteenth of the first month, so that you might sacrifice it before it becomes evening and so that you might eat it» — Jubileos 49 manda recordar el mandamiento de la Pascua y sacrificarla el catorce del primer mes antes de la tarde; el tramo lleva dentro la referencia marginal al Éxodo que el troceo intercala
«And whenever the children of Israel enter into the land which they will possess, into the land of Canaan, they will set up the tabernacle of the LORD in the midst of the land, in one of their tribes, until the sanctuary of the LORD is built upon the land.» — Jubileos 49 fija que al entrar en la tierra de Canaán se levantará el tabernáculo del Señor en medio de la tierra, en una de sus tribus
«And they shall not be able to observe the Passover in their cities or in any district except before the tabernacle of the LORD or before his house in which his name dwells.» — Jubileos 49:21 niega que se pueda observar la Pascua en las ciudades o en otro distrito que no sea ante el tabernáculo o ante la casa donde mora su nombre
«On account of this I ordained for you the weeks of years, and the years, and the jubilees (as) forty-nine jubilees from the days of Adam until this day and one week and two years.» — Jubileos 50 ordena las semanas de años y los jubileos en cuarenta y nueve jubileos desde los días de Adán hasta ese día
«#For great is the honor which the LORD gave to Israel to eat and to drink and to be satisfied on this day of festival and to rest in it from all work of the occupations of the children of men except to offer incense and to bring gifts and» — Jubileos 50 tasa el honor dado a Israel de comer, beber y quedar satisfecho en ese día de fiesta y descansar en él de toda ocupación
«and also those which Isaiah the son of Amoz had given to him, and to the prophets a.» — El Martirio de Isaías 1 nombra lo que Ezequías entregó, lo escrito por el secretario y lo que le había dado Isaías hijo de Amós
«And they dwelt on the mountains and on the hills for two years of days.» — El Martirio de Isaías 2 cuenta que moraron en los montes y en las colinas dos años de días
«And he has called Jerusalem Sodom, and the princes of Judah and Jerusalem he has declared (to be) the people of Gomorrah.» — El Martirio de Isaías 3 recoge la acusación de haber llamado Sodoma a Jerusalén y pueblo de Gomorra a los príncipes de Judá; el tramo lleva dentro la referencia marginal a Isaías que el troceo intercala
«and there will be many signs and miracles in those days.» — La Ascensión de Isaías 3:20 anuncia muchas señales y milagros en aquellos días
«the Holy Spirit will withdraw from many. *And in those days there will not be many prophets, nor those who speak reliable words,» — La Ascensión de Isaías 3 anuncia la retirada del Espíritu Santo de muchos y la escasez de profetas y de quienes digan palabras fiables
«and they will obey him in every wish. *By his word he will cause the sun to rise» — La Ascensión de Isaías 4 atribuye a Beliar la obediencia de las potencias de este mundo y el hacer salir el sol por su palabra
«And many faithful and saints, when they saw him for whom they were hoping, who was crucified, Jesus the LORD Christ—after I, Isaiah, had seen him who was crucified and ascended» — La Ascensión de Isaías 4 pone en primera persona a Isaías viendo al crucificado, Jesús el Señor Cristo, y su ascenso
«In the twentieth year of the reign of Hezekiah, king of Judah, Isaiah the son of Amoz and Josab the son of Isaiah came to Hezekiah in Jerusalem from Gilgal.» — La Ascensión de Isaías 6 fecha la visión en el año veinte del reinado de Ezequías y sitúa la llegada de Isaías y de Josab desde Guilgal
«And when Isaiah began to speak with Hezekiah the king the words of faith and righteousness, all the princes of Israel were sitting (there),» — La Ascensión de Isaías 6 pone a todos los príncipes de Israel sentados mientras Isaías hablaba a Ezequías palabras de fe y de justicia
«And he said, 44You will see one greater than me, 8 how he will speak kindly and gently with you; *and the Father of the one who is greater you will also see, because for this purpose I was sent from the seventh heaven, that I might make all this clear to you.» — La Ascensión de Isaías 7 pone en boca del ángel la promesa de que verá a uno mayor que él y también al Padre de ese mayor
«So it has been ever since this world existed 4:2 until now, k and this struggle (will last) until the one comes whom you are to see, and he will destroy him.» — La Ascensión de Isaías 7 hace durar la lucha desde que existe el mundo hasta que venga aquel que ha de destruirlo
«but said to me, "Worship neither throne,* nor angel from the six heavens/» — La Ascensión de Isaías 7 prohíbe a Isaías adorar trono o ángel de los seis cielos
«And the praises which they sang and the glory of the one who sat on the throne were great, and the angels who (were) on the right and on the left had more glory than (those in) the heaven which (was) below them.» — La Ascensión de Isaías 7 gradúa la gloria de los cielos y hace mayor la de los ángeles de la derecha y de la izquierda que la del cielo inferior
«who makes the glory of the angels great and the glory of the one who sits on the throne (even) greater.» — La Ascensión de Isaías 8 atribuye al que se sienta en el trono el engrandecer la gloria de los ángeles y la suya aún más
«And I proclaimed the greatness of my LORD with praise, that through his lot I should come here.» — La Ascensión de Isaías 8 pone en boca de Isaías la proclamación de la grandeza de su Señor por haber llegado allí por su suerte
«If you rejoice over this light, how much more (will you rejoice) in the seventh heaven when you see the light where the LORD is and his Beloved» — La Ascensión de Isaías 8 gradúa el gozo de la luz y lo remite al séptimo cielo, donde están el Señor y su Amado
«He who is to be in the corruptible world has not (yet) been revealed/» — La Ascensión de Isaías 8 declara todavía no revelado al que ha de estar en el mundo corruptible
«And there I saw the holy Abel and all the righteous.» — La Ascensión de Isaías 9 pone a Isaías viendo al santo Abel y a todos los justos
«And there I saw Enoch and all who (were) with him,» — La Ascensión de Isaías 9 pone a Isaías viendo a Enoc y a todos los que estaban con él
«And Adam and Abel and Seth and all the righteous approached first and worshiped him, and they all praised him with one voice, and I also was singing praises with them, and my praise was like theirs.» — La Ascensión de Isaías 9 hace que Adán, Abel, Set y todos los justos se acerquen primero a adorarlo y lo alaben a una voz
«And he answered and said to me, "That [Slav "That pre-eminent angel"] is the great angel [Slav "archangel"] Michael, ever praying on behalf of humanity.'» — La Ascensión de Isaías 9 identifica al gran ángel Miguel, que ora siempre en favor de la humanidad; el verbatim conserva entre corchetes las variantes del eslavo que el traductor intercala
«And then the angels approached and worshiped him.» — La Ascensión de Isaías 9 cuenta que los ángeles se acercaron y lo adoraron
«And I saw, O Hezekiah and Josab my son, and say to the other prophets also who are standing by, that it was hidden from all the heavens and all the princes and every god of this world.» — La Ascensión de Isaías 11 pone en boca de Isaías, dirigiéndose a Ezequías y a Josab, que aquello quedó oculto a todos los cielos, a los príncipes y a todo dios de este mundo
«And I saw (that) in Nazareth he sucked the breast like an infant, as was customary, is that he might not be recognized.» — La Ascensión de Isaías 11 hace mamar al niño en Nazaret como era costumbre para no ser reconocido
«And I saw how he ascended into the seventh heaven, and all the righteous and all the angels praised him.» — La Ascensión de Isaías 11 narra el ascenso al séptimo cielo con la alabanza de todos los justos y de todos los ángeles
«But Manasseh did not remember these things, nor place them in his i:i heart, but he became the servant of Satan and was destroyed.» — La Ascensión de Isaías 11 cierra con Manasés hecho siervo de Satanás y destruido; el tramo lleva dentro la referencia marginal que el troceo intercala
«And I saw when he descended into the fifth heaven, that in the fifth heaven he made his form like that of the angels there, and they did 21 not praise him, for his form was like theirs.» — La Ascensión de Isaías 10:20 describe el descenso por el quinto cielo, donde el Señor toma la forma de los ángeles de allí y por eso no lo alaban; las cifras intercaladas son los números de verso al margen
«And those who kept the gate of the (third) heaven demanded the password, and the LORD gave (it) to them in order that he should not be recognized;» — La Ascensión de Isaías 10:24 hace que los guardianes de la puerta del tercer cielo pidan la contraseña y que el Señor se la dé para no ser reconocido
«and there was much wrangling among them over Aseneth, 'and they made attempts to fight against each other because of her.» — José y Asenet 1 cuenta la disputa de los pretendientes y los intentos de pelear entre sí a causa de Asenet
«And his firstborn son said to Pharaoh, "Father, give me Aseneth, the daughter of Pentephres, the priest of Heliopolis, for (my) wife.» — José y Asenet 1 pone en boca del primogénito del faraón la petición de Asenet, hija de Pentefrés, sacerdote de Heliópolis, por mujer
«And Pentephres, her father, said to her, "Joseph the Powerful One of God is coming to us today.» — José y Asenet 3 pone en boca de Pentefrés el anuncio de la llegada de José el Poderoso de Dios
«and the spirit of God is upon him, and the grace of the Lord (is) with him.» — José y Asenet 4 dice de José que el espíritu de Dios está sobre él y la gracia del Señor con él
«And Aseneth saw Joseph on his chariot and was strongly cut (to the heart), and her soul was crushed/ and her knees were paralyzed, and her entire body trembled/ and she was filled with great fear.» — José y Asenet 6 describe el efecto de la vista de José en su carro sobre Asenet, con el alma aplastada, las rodillas paralizadas y todo el cuerpo temblando
«And now be gracious on me, Lord, God of Joseph,» — José y Asenet 6 pone en boca de Asenet la súplica de gracia al Señor, Dios de José
«and all (people) in the house slept, and she alone was awake and continued to brood and* to weep; and she often struck her breast with (her) hand and kept being filled with great fear and trembled (with) heavy trembling.» — José y Asenet 10 describe la noche de Asenet en vela, golpeándose el pecho y llena de gran temor
«And Aseneth hurried and took down from the window the skin (which hung there for a) curtain/ and filled it with ashes from the fireplace,» — José y Asenet 10 cuenta que Asenet bajó de la ventana la piel que servía de cortina y la llenó de ceniza del hogar
«For Aseneth said to herself, "By no means must my dogs eat from my dinner and from the sacrifice of the idols, but let the strange dogs eat those. "» — José y Asenet 10 pone en boca de Asenet la razón de echar a los perros extraños la cena y el sacrificio de los ídolos
«And Aseneth fell again upon her face on the ashes till evening and until the setting (of) the sun.» — José y Asenet 10 la deja caída sobre la ceniza hasta la tarde y hasta la puesta del sol
«And Aseneth clasped her hands, finger against finger, and shook her head to and fro/ and struck her breast continuously with her hands, and laid her head into her lap/ and her face was flooded with her tears, and she sighed with great sighing/ and pulled her hairs from her head/ and sprinkled ashes on her head.» — José y Asenet 10 describe el duelo con las manos entrelazadas, la cabeza sacudida y el rostro inundado de lágrimas
«And therefore my father and my mother and my whole family have come to hate me and said, "Aseneth is not our daughter because she destroyed our* gods.» — José y Asenet 11 pone en boca de Asenet el repudio de su padre, su madre y toda su familia por haber destruido a sus dioses
«and my mouth is defiled* from their table, and I do not have the boldness to call on the Lord God of Heaven, the Most High, the Mighty One of the powerful Joseph,» — José y Asenet 11 declara contaminada su boca por la mesa de los ídolos y sin atrevimiento para invocar al Señor Dios del cielo
«and if he is furious at me in my sins, he will again be reconciled with me and forgive me every sin.» — José y Asenet 11 pone en boca de Asenet la esperanza de reconciliación y de perdón de todo pecado
«who made the (things that) are and the (ones that) have an appearance from the non-appearing and non-being,» — José y Asenet 12 invoca al que hizo las cosas que son y las que tienen apariencia desde lo no aparente y lo no existente
«but they are like oak leaves (floating) on top of the water,» — José y Asenet 12 compara lo que no se sumerge con hojas de encina flotando sobre el agua
«And I, Aseneth, daughter of Pentephres the priest, the virgin and queen, who (was) once proud and arrogant, and prospering in my riches beyond all people, am now an orphan, and desolate, and abandoned by all people.» — José y Asenet 12 pone en boca de Asenet su propia presentación, hija de Pentefrés el sacerdote, virgen y reina, antes orgullosa y ahora huérfana, desolada y abandonada
«And I have come to hate them, because they are the lion's children, and have thrown all of them from me and destroyed them.» — José y Asenet 12 hace que Asenet declare su odio a los ídolos y los llame hijos del león
«For behold, I fled from everything and took refuge in you, Lord, the only friend to men.» — José y Asenet 12 pone en boca de Asenet la huida de todo y el refugio en el Señor, el único amigo de los hombres
«Behold, I left behind all the good (things) of the earth and took refuge in you, Lord,» — José y Asenet 13 repite el abandono de todos los bienes de la tierra y el refugio en el Señor; la fórmula se repite y se ancla en la primera aparición
«And I have despised him and spoken wicked (words) about him, and did not know that he is your son.» — José y Asenet 13 pone en boca de Asenet la confesión de haber despreciado a José y hablado mal de él sin saber que era hijo de Dios
«And the man said, "I am the chief of the house of the Lord and commander of the whole host of the Most High.» — José y Asenet 14 pone en boca del hombre su presentación como jefe de la casa del Señor y comandante de toda la hueste del Altísimo
«And Aseneth hurried and went into her second chamber where the chests (containing) her ornaments were, and opened» — José y Asenet 14 cuenta que Asenet fue a la segunda cámara donde estaban los cofres de sus ornamentos
«Behold, I have also seen* the humiliation and the affliction of the seven days of your want (of food).» — José y Asenet 15 pone en boca del hombre que ha visto la humillación y la aflicción de los siete días de ayuno
«Behold, from today, you will be renewed and formed anew and made alive again,» — José y Asenet 15 anuncia a Asenet que desde ese día será renovada, formada de nuevo y vuelta a la vida
«And the man said to her, "Why do you seek this, my name, Aseneth? My name is in the heavens in the book of the Most High, written by the finger of God in the beginning of the book before all (the others), because I am chief of the house of the Most High.» — José y Asenet 15 pone en boca del hombre que su nombre está en los cielos, en el libro del Altísimo, escrito por el dedo de Dios al principio del libro
«And all names written in the book of the Most High are unspeakable, and man is not allowed to pronounce nor hear them in this world, because those names are exceedingly great and wonderful and laudable.» — José y Asenet 15 declara indecibles todos los nombres escritos en el libro del Altísimo y prohibido al hombre pronunciarlos u oírlos en este mundo
«And the man said to her, "Speak (up)." And Aseneth stretched out her right hand and put d4) it on his knees" and said to him, "I beg you, Lord, sit down a little on this bed, because this bed is pure and undefiled, and a man or woman never sat on it.» — José y Asenet 15 describe el gesto de Asenet, que pone la mano derecha sobre las rodillas del hombre y le pide que se siente en el lecho puro
«And the man said to her, "How is it that you said that a honeycomb is not in my II (6) storeroom? And behold, you have brought a wonderful honeycomb.» — José y Asenet 16 pone en boca del hombre la pregunta por el panal que Asenet decía no tener
«And bees rose from the cells of that comb, and the cells were innumerable, ten thousand (times) ten thousand and thousands upon» — José y Asenet 16 hace salir del panal abejas de celdas innumerables, diez mil veces diez mil
«And Aseneth said to the man, "Lord, with me are seven virgins ministering to me, fostered with me from my childhood, born with me in one night, and I love them as my» — José y Asenet 17 pone en boca de Asenet la mención de sus siete vírgenes, criadas con ella desde la niñez y nacidas con ella en una misma noche
«And the bees who had died rose and went into the court adjoining Aseneth's house and sought shelter on the fruit-bearing trees.» — José y Asenet 16 hace resucitar a las abejas muertas y buscar refugio en los árboles frutales del patio
«And the man blessed them and said, "May the Lord God the Most High bless you.» — José y Asenet 16 pone en boca del hombre la bendición sobre las vírgenes
«And she said in herself, Be gracious, Lord, to your slave, and spare your maidservant, because I have spoken boldly before you all my words in ignorance.» — José y Asenet 17 pone en boca de Asenet la petición de perdón por haber hablado con osadía en ignorancia
«And Joseph kissed Aseneth and gave her spirit of life, and he kissed her the second time and gave her spirit of wisdom, and he kissed her the third time and gave her spirit of truth.» — José y Asenet 19 completa la serie con el tercer beso y el espíritu de verdad
«"Behold, is not this one betrothed to you since eternityT And she shall be your wife from now on and for ever (and) ever.» — José y Asenet 21 pone en boca del faraón la declaración de que Asenet estaba desposada con José desde la eternidad
«and had renounced the dead and dumb images of the Egyptian gods, and had obtained what she wanted, giving thanks, she said to the Most High.» — José y Asenet 21 hace a Asenet renunciar a las imágenes muertas y mudas de los dioses egipcios
«And Pharaoh's firstborn son said to them, "I know today* that you are powerful men beyond all men on the earth, and by these right (hands) of yours the city of the Shechemites has been overthrown» — José y Asenet 23 pone en boca del hijo del faraón el reconocimiento de la fuerza de los hermanos y del derribo de la ciudad de los siquemitas
«And he saw Aseneth and was cut (to the heart), and (for some time) he was heavily indignant and felt sick* because of her beauty.» — José y Asenet 23 cuenta que el hijo del faraón quedó herido y enfermo por la belleza de Asenet
«#And Levi said to Simeon quietly, "Why are you furious with anger with this man? And we are men who worship God, and it does not befit us to repay evil for evil.» — José y Asenet 23 pone en boca de Leví la regla de no devolver mal por mal, por ser hombres que adoran a Dios
«And Levi said to Pharaoh's son with frankness, his face cheerful,' and there was not the least (bit of) anger in him, but in meekness of heart he said to him, "Why does our lord» — José y Asenet 23 describe a Leví hablando con franqueza y rostro alegre, sin la menor ira y con mansedumbre de corazón
«I will wait for my father's death* and (then) I will blot them out from the earth» — José y Asenet 24 pone en boca del hijo del faraón la espera de la muerte del padre para borrarlos de la tierra
«And when the men heard the words of Pharaoh's son, they were exceedingly troubled» — José y Asenet 24 consigna la turbación de los hombres al oír las palabras del hijo del faraón
«And Pharaoh's son rejoiced when he heard these words. And he sent them out and two thousand fighting men with them.» — José y Asenet 24 cuenta la alegría del hijo del faraón y el envío de dos mil hombres de guerra con ellos
«Pharaoh's son gave to the four brothers five hundred men each, and them he appointed their chiefs and commanders.» — José y Asenet 24 reparte quinientos hombres a cada uno de los cuatro hermanos y los nombra jefes y comandantes
«And the younger brothers, Naphtali and Asher, spoke to their older brothers, Dan and Gad, saying, h "Why do you once again act wickedly against our father Israel and against (6) our brother Joseph? And him the Lord is guarding like an apple of the eye.'» — José y Asenet 25 pone en boca de Neftalí y Aser la objeción a Dan y Gad por obrar de nuevo con maldad contra su padre Israel y contra su hermano José
«#And now again, if you should attempt to act wickedly against him, he will cry to the Most High, k and he will send fire from heaven, and it will consume you, 1 and the angels 7(8) of God will fight for him against you.» — José y Asenet 25 anuncia que si atentan contra él clamará al Altísimo, que enviará fuego del cielo y pondrá a los ángeles a pelear
«And Aseneth went away on her way, and Joseph went away to his grain giving.» — José y Asenet 26 separa los caminos, el de Asenet y el de José a su reparto de grano
«each of them took his sword and put it on his thigh, and they took their shields and put them on their arms, and they took their spears in their right hands, and pursued after Aseneth in rapid course.» — José y Asenet 26 arma a los hijos de Lía con espada al muslo, escudo al brazo y lanza en la diestra, en persecución de Asenet
«And the sons of Leah, Ruben and Simeon, Levi and Judah, Issachar and Zebulun, pursued after the men who had been lying in ambush for Aseneth and fell upon them unawares» — José y Asenet 27 cuenta que los hijos de Lía cayeron de improviso sobre los que emboscaban a Asenet
«And the Lord God heard Aseneth's voice, and at once their swords fell from their hands on the ground and were reduced to ashes.» — José y Asenet 27 hace caer las espadas de sus manos y reducirse a ceniza cuando el Señor Dios oyó la voz de Asenet
«And Aseneth descended from the carriage (that gave) her shelter and gave them her right hand» — José y Asenet 28 hace bajar a Asenet del carro y darles la mano derecha
«And Pharaoh's son rose from the ground and sat up and spat blood from his mouth» — José y Asenet 29 cuenta que el hijo del faraón se levantó del suelo y escupió sangre por la boca
«Joseph reigned as king in Egypt for forty-eight years, h and after this he gave the diadem to Pharaoh's younger offspring, who was at the breast when Pharaoh died.» — José y Asenet 29 cierra con los cuarenta y ocho años de reinado de José en Egipto y la entrega de la diadema al hijo menor del faraón
«Behold, I put off my linen royal robe, interwoven with violet and gold/ and dressed in a black mourning tunic.» — José y Asenet 13 pone en boca de Asenet el inventario del despojo, la túnica real de lino entretejida de violeta y oro cambiada por una túnica negra de luto
«Behold, the floor of my chamber, paved with colored and purple stones, which once used to be besprinkled with perfumes and wiped with bright linen cloths, is now besprinkled with my tears and was profaned having been powdered with ashes.» — José y Asenet 13 describe el suelo de la cámara, antes rociado de perfumes y limpiado con lienzos brillantes y ahora rociado de lágrimas y profanado con ceniza
«I said to Adam, "Gather and bring us food that we might eat and live, lest we die. Let» — La Vida de Adán y Eva 2 pone en boca de Eva la petición a Adán de buscar comida para no morir; el episodio de la penitencia es de los que Johnson declara sin contrapartida en el griego
«And Adam said to Eve, "You are not able to do so much as I; but do as much as you have strength for. I will spend forty days fasting, but you rise and go to» — La Vida de Adán y Eva 6 reparte el ayuno y hace que Adán mida la fuerza de Eva por debajo de la suya, con cuarenta días para él
«And Eve walked to the Tigris River and did just as Adam told her.» — La Vida de Adán y Eva 6 cuenta que Eva fue al río Tigris e hizo lo que Adán le había dicho; el tramo lleva dentro la referencia marginal a Mateo que el troceo intercala
«And the devil himself, as if to grieve with her, began to weep and said to her, "Step out of the river and cry no more.» — La Vida de Adán y Eva 9 hace que el propio diablo llore como si se doliera con ella y le mande salir del río
«But the devil, not having found an opportunity with Adam, came to the Tigris River to Eve.» — La Vida de Adán y Eva 9 cuenta que el diablo, al no hallar ocasión con Adán, fue al Tigris a buscar a Eva
«*And I said, 'If he be wrathful with me, I will set my throne above the stars of heaven and will be like ba 14:13 the Most High.'» — La Vida de Adán y Eva 15 pone en boca del diablo la decisión de poner su trono sobre las estrellas del cielo y ser como el Altísimo; el tramo lleva dentro la referencia marginal a Isaías que el troceo intercala
«And when the time of her giving birth drew near, she began to be distressed with pains and cried out to the LORD, saying, "Have mercy on me, LORD, help 2.3 me." -But neither was she heard, nor was the mercy of God around her.» — La Vida de Adán y Eva 19 cuenta el parto de Eva y su clamor al Señor sin ser oída
«#And Michael stood to the right and touched her from her face to the breast and said to Eve, "Blessed are you, Eve, because of Adam. Since his prayers and utterances are many, I am sent to you that you might receive 3 our help. Now rise and make ready to give birth.» — La Vida de Adán y Eva 21 hace que Miguel se ponga a la derecha, la toque del rostro al pecho y la llame bienaventurada por Adán
«God forbid that Cain would kill Abel! But let us separate them from each other and make separate places for them.» — La Vida de Adán y Eva 23 pone en boca de Adán la decisión de separar a Caín y Abel y hacerles lugares distintos
«After they had come out of Paradise, Adam took his wife, and they went down into the East.» — El Apocalipsis de Moisés 1 abre el relato de Adán y Eva con la salida del Paraíso y el descenso al Oriente
«And Adam said to Eve, "Let us rise and go to see what has happened to them.» — El Apocalipsis de Moisés 2 pone en boca de Adán la decisión de ir a ver qué les había pasado a los hijos
«Listen, Seth my son, to the other future sacramental mysteries which were revealed to me, which by eating of the tree of knowledge I knew and understood, which shall be in this temporary age, which God is about to perform with his creation, the human race.» — La Vida de Adán y Eva 29 pone en boca de Adán la entrega a Set de los misterios sacramentales futuros que conoció al comer del árbol del conocimiento
«Heaven and earth, nights and days, and all creatures will obey him and not ignore his commandment nor change its works, but rather men who forsake the law of the LORD will be changed.» — La Vida de Adán y Eva 29 hace obedecer al cielo, la tierra, las noches, los días y todas las criaturas, y deja el cambio a los hombres que abandonen la ley del Señor
«And in that time men will be purified from sins by water, but those who refuse purification by water will be condemned.» — La Vida de Adán y Eva 29 anuncia la purificación de los pecados por el agua y la condena de quienes la rechacen
«No, Seth my son; but I have sickness and pain.» — La Vida de Adán y Eva pone en boca de Adán la negativa a Set y la declaración de su enfermedad y su dolor
«the adversary, the devil, found opportunity while the angels were away and deceived your mother» — La Vida de Adán y Eva 33 cuenta que el adversario halló ocasión mientras los ángeles habían subido a adorar y engañó a la madre
«And immediately the LORD God was angry with us and the LORD said to me» — La Vida de Adán y Eva 34 consigna la ira inmediata del Señor Dios
«I say to you, Seth, man of God, do not weep, praying and begging for the oil of the tree of mercy to anoint your father Adam for the pains of his body.» — La Vida de Adán y Eva pone en boca del ángel la prohibición a Set de llorar y de pedir el aceite del árbol de la misericordia para ungir a Adán
«Truly I say to you that you are by no means able to take from it, except in the last days.» — La Vida de Adán y Eva 42 declara que de ningún modo podrán tomar de él sino en los últimos días
«Therefore now you would not bear it if I begin to reprove you.» — La Vida de Adán y Eva pone en boca de la bestia que Eva no soportaría el reproche que iba a hacerle
«When Eve heard this she began to weep and groan.» — La Vida de Adán y Eva cuenta que Eva se echó a llorar y a gemir al oírlo
«It happened while we were guarding Paradise, each his portion allotted from God.» — La Vida de Adán y Eva 16 recuerda la guarda del Paraíso, cada uno la porción que Dios le asignó
«And the devil spoke to the serpent," saying, 'Rise and come to me, and I will tell you something to your advantage.'» — La Vida de Adán y Eva 16 pone en boca del diablo la llamada a la serpiente para decirle algo que le conviene
«however, that which I do know I tell you: By the throne of the LORD» — La Vida de Adán y Eva pone en boca de Eva el juramento por el trono del Señor de decir lo que sabe
«I bent the branch toward the earth/ took of the fruit, and ate.» — La Vida de Adán y Eva cuenta en primera persona que dobló la rama hacia la tierra, tomó del fruto y comió; el tramo lleva dentro la referencia marginal que el troceo intercala
«And he turned and said to me, 4Why have you done this?'» — La Vida de Adán y Eva pone en boca del Señor la pregunta a Eva por lo que ha hecho
«And yet you shall turn again to your husband, and he shall rule over you.'» — La Vida de Adán y Eva recoge la sentencia del retorno al marido y del dominio de él sobre ella
«*And I will put enmity between you Gen 3: is and his seed; he shall beware of your head and you his heel until the day of judgment.» — La Vida de Adán y Eva pone la enemistad entre la serpiente y la simiente hasta el día del juicio; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«Then the angels fell on the ground and worshiped the LORD, saying, 'You are righteous, LORD, and you judge uprightly/» — La Vida de Adán y Eva hace caer a los ángeles en tierra a adorar al Señor y declararlo justo en su juicio
«*And it happened that when he finished his whole speech, he gave up the spirit.» — La Vida de Adán y Eva cuenta que al acabar todo su discurso entregó el espíritu
«For we know not how we shall meet our maker, whether he shall be angry with us or turn to have mercy on us.» — La Vida de Adán y Eva pone en boca de los suyos la ignorancia de cómo encontrarán a su hacedor, si airado o vuelto a la misericordia
«Rise from the body of your father and come to me and see what the LORD God is arranging concerning him. He is his creature and he has had mercy on him.» — La Vida de Adán y Eva pone en boca del ángel la orden a Set de levantarse del cuerpo de su padre y ver lo que el Señor Dios dispone
«And then I, Eve, saw two great and fearful mysteries standing before God.» — La Vida de Adán y Eva pone en primera persona a Eva viendo dos grandes y temibles misterios ante Dios
«Rise, Seth, from the body of your father, Adam," and come to me, that you may see things which no eye has ever seen.» — La Vida de Adán y Eva repite la llamada a Set para que vea cosas que ningún ojo ha visto
«Bury your dead in the same way as you have seen.» — La Vida de Adán y Eva pone en boca de Uriel la orden de sepultar a sus muertos del mismo modo que han visto
«And they came into Paradise and all the plants of Paradise were stirred, so that all those born of Adam became drowsy from the fragrance except Seth, because he was born according to the appointment of God.» — La Vida de Adán y Eva cuenta que al entrar en el Paraíso se agitaron todas las plantas y el aroma adormeció a todos los nacidos de Adán salvo a Set
«Yet now I tell you that their joy shall be turned into sorrow, but your sorrow shall be turned into joy; and when that happens, I will establish you in your dominion on the throne of your seducer.» — La Vida de Adán y Eva anuncia el vuelco del gozo en tristeza y de la tristeza en gozo, y la instalación en el dominio sobre el trono del seductor
«the archangel Michael said to us, 'Because of your collusion, our LORD will bring over your race the wrath of his judgment, first by water and then by fire; by these two the LORD will judge the whole human race.'» — La Vida de Adán y Eva pone en boca del arcángel Miguel el anuncio del juicio sobre la raza, primero por agua y después por fuego
«If he should judge our race by water, the tablets of earth will dissolve and the tablets of stone will remain; but if he should judge our race by fire, the tablets of stone will break up and those of clay will be thoroughly baked.» — La Vida de Adán y Eva reparte la suerte de las tablas según el juicio sea por agua o por fuego
«And God sent seven angels into Paradise and they brought many fragrances and set them in the earth, and so they took the two bodies and buried them in the place which they dug and built.» — La Vida de Adán y Eva hace enviar por Dios siete ángeles al Paraíso a traer muchas fragancias para sepultar los dos cuerpos
«The wise Solomon, however, saw the writings and was entreating the LORD,» — La Vida de Adán y Eva cuenta que el sabio Salomón vio los escritos que nadie había leído y suplicaba al Señor
«And when he had said these things, the angel went up into heaven, glorifying (God) and saying, "Alleluia, to whom be glory and power forever and ever.» — La Vida de Adán y Eva cierra con la subida del ángel al cielo glorificando a Dios
«For while the LORD was in Paradise when they buried Adam, both she and her children slept, except for Seth, as I said.» — La Vida de Adán y Eva consigna que mientras el Señor estaba en el Paraíso, al sepultar a Adán, ella y sus hijos dormían salvo Set
«And the LORD came into Gen 3:8-12 Paradise b and called with a frightful voice, saying, 'Adam, where are you? And 2 why do you hide from my face? Can the house hide from its builder?'» — La Vida de Adán y Eva 8 pone en boca del Señor el llamado a Adán en el Paraíso y la pregunta de si la casa puede esconderse de su constructor; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«Since you have forsaken my covenant, I have submitted your body to seventy plagues. c The pain of the first plague is affliction of the eyes; the pain of the second plague is of the hearing;» — La Vida de Adán y Eva 8 enumera el castigo, setenta plagas sobre el cuerpo, la primera aflicción de los ojos y la segunda del oído
«In the beginning of the world* Adam became the father of three sons and one daughter: Cain, Noaba,» — Pseudo-Filón 1 abre la genealogía con Adán, padre de tres hijos y una hija
«after his birth "Noah," saying, "This one will give rest™ to us and to the earth from those who dwell on it—on account of the wickedness of whose evil deeds 21 the earth will be visited.» — Pseudo-Filón 1 da la etimología del nombre de Noé, el que dará descanso a ellos y a la tierra; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«Now Lamech said to both his wives, Adah and Zillah, "Hear my voice, Gen4:23f wives of Lamech, and pay attention to my remark, for I have destroyed men on my own account and snatched sucklings from the breasts, in order to show my sons and those inhabiting the earth how to do evil deeds.» — Pseudo-Filón 2 pone en boca de Lamec el dicho a Ada y Zila sobre los hombres destruidos por su cuenta; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«But when those inhabiting the earth sin, I will judge them by famine or by the sword or by fire or by death» — Pseudo-Filón 3 pone en boca de Dios los modos de juicio sobre los que pequen, hambre, espada, fuego o muerte
«"But when the years appointed for the world have been fulfilled, then the light will cease and the darkness will fade away.» — Pseudo-Filón 3 anuncia que cumplidos los años señalados para el mundo cesará la luz y se desvanecerá la oscuridad
«Now Cush became the father of Nimrod. Gen io:8f. He began to be arrogant before the Lord.» — Pseudo-Filón 4 hace de Cus el padre de Nimrod y lo declara arrogante ante el Señor; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«And when the land was dry, its inhabitants cried out to the LORD; and he heard them and gave rain in abundance.» — Pseudo-Filón 4 cuenta que los habitantes clamaron al Señor cuando la tierra se secó y que él dio lluvia en abundancia
«Now in the three hundred and fortieth year after Noah's exit from the ark, after God dried up the flood, the leaders numbered their people.» — Pseudo-Filón 4 fecha el censo de los pueblos en el año trescientos cuarenta después de la salida de Noé del arca
«And they took their bricks, all of them except twelve men who would not take them.» — Pseudo-Filón 6 aparta a los doce hombres que no quisieron tomar los ladrillos
«And when it was evening, the leader commanded that fifty men of might be summoned to him, and he said to them, "Go forth and tonight take those men who are locked in my house, and put supplies for them from my household on ten beasts of burden.» — Pseudo-Filón 6 cuenta la orden del jefe a cincuenta hombres de valor para sacar de noche a los encerrados
«the chief summoned to himself those twelve men and said to them, "Be confident and do not fear, for you will not die. For the God in whom you trust is powerful, and therefore be steadfast in him because he will free you and save you.» — Pseudo-Filón 6 pone en boca del jefe la confianza en el Dios de los doce, poderoso, y el consejo de mantenerse firmes en él
«And it happened after these events that the people of the land were not turned from their malicious plottings, and they came together again to their leaders and Gen ii:4 said, "The people will not be defeated forever.» — Pseudo-Filón 7 cuenta que el pueblo de la tierra no se apartó de sus maquinaciones y volvió a reunirse con sus jefes; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«And when they had begun to build, God saw the city and the tower that the Gen nsf. sons of men were building, and he said, "Behold they are one people and have one language for all; but what they have begun to make, neither the earth will put up with it nor will the heavens bear to behold it.» — Pseudo-Filón 7 pone en boca de Dios la vista de la ciudad y la torre que los hijos de los hombres construían
«For neither did the springs of my wrath burst forth in it, nor did my water of destruction descend on it.» — Pseudo-Filón 7 declara que en aquella tierra no brotaron los manantiales de su ira ni descendió su agua de destrucción
«c For there I will have my servant Abram dwell and will establish my covenant with him and will bless his seed and be lord for him as God forever.» — Pseudo-Filón 7 pone en boca de Dios la razón de preservar la tierra, que allí hará morar a su siervo Abram y establecerá su pacto con él
«dwelt in the land of Canaan, and Shechem the son of Hamor the Hurrite* raped Dinah his daughter and humiliated her.» — Pseudo-Filón 8 cuenta el ultraje de Siquem hijo de Hamor a Dina
«And after he explained to him the dreams, Pharaoh made him chief Gen4i:43 over all the land of Egypt.» — Pseudo-Filón 8 cuenta que el faraón hizo jefe de toda la tierra de Egipto a José tras explicarle los sueños; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«And the Egyptians answered their king, saying, "Let us kill their males, and we will keep their females so that we may give them to our slaves as wives.» — Pseudo-Filón 9 pone en boca de los egipcios el plan de matar a los varones y guardar a las hembras para darlas por mujeres a sus esclavos
«Now therefore I will go and take my wife, and I will not consent to the command of the king; and if it is right in your eyes, let us all act in this way.» — Pseudo-Filón 9 pone en boca de Amram la decisión de tomar mujer y no consentir el mandato del rey
«And God said, "Because Amram's plan is pleasing to me, and he has not put aside the covenant established between me and his fathers, so behold now he who will be born from him will serve me forever, and I will do marvelous things in the house of Jacob through him and I will work through him signs and wonders for my people that I have not done for anyone else; and I will act gloriously among them» — Pseudo-Filón 9 pone en boca de Dios la aprobación del plan de Amram, que no dejó de lado el pacto establecido con sus padres
«And the child was nursed and became glorious above all other men, and through him God freed the sons of Israel as he had said.» — Pseudo-Filón 9 cuenta que el niño fue criado y se hizo glorioso sobre todos los demás hombres
«And the sons of Israel cried out to their Lord and said to Moses, saying, "Behold now the time of our destruction has come.» — Pseudo-Filón 10 pone en boca de los hijos de Israel junto al mar Rojo el anuncio de la hora de su destrucción
«For it is better for us to die in the water than to be killed by our enemies.» — Pseudo-Filón 10 recoge la disyuntiva del pueblo, mejor morir en el agua que ser matados por los enemigos
«And afterward you will come up to me, and I will put my words in your mouth, and you will enlighten my people, for I have given an everlasting Law into your hands and by this I will judge the whole world.» — Pseudo-Filón 11 pone en boca de Dios la promesa de poner sus palabras en la boca de Moisés y la entrega de una Ley eterna con la que juzgará al mundo entero
«And I will command the heaven, and it will give forth its rain, and the earth will give back fruit more quickly.» — Pseudo-Filón 11 promete mandar al cielo dar su lluvia y a la tierra devolver el fruto más pronto
«And then God told him his statutes and his judgments, and he detained him forty days and forty nights.» — Pseudo-Filón 11 cuenta que Dios le dijo sus estatutos y sus juicios y lo retuvo cuarenta días y cuarenta noches
«And then Moses went up to the mountain and prayed to the LORD, saying, "Behold now, you O God, who have planted this vine and set its roots into the abyss and stretched out its shoots to your most high seat,* look upon it in this time, because that vine has lost its fruit and has not recognized its cultivator.» — Pseudo-Filón 12 pone en boca de Moisés la oración por la viña plantada por Dios, con las raíces en el abismo y los sarmientos tendidos a lo alto
«Therefore, if you do not have mercy on your vine, all things, LORD, have been done in vain, and you will not have anyone to glorify you.» — Pseudo-Filón 12 remata la oración con la consecuencia, que sin misericordia sobre la viña todo se habrá hecho en vano y nadie quedará para glorificarlo
«At the beginning of those days, when you present yourselves, I will declare the number of those who are to die and who are to be born.» — Pseudo-Filón 13 pone en boca de Dios la declaración del número de los que han de morir y de los que han de nacer al presentarse en esos días
«A fast of mercy you will fast* for me for your own souls, so that the promises made to your fathers may be fulfilled.» — Pseudo-Filón 13 manda un ayuno de misericordia por las propias almas para que se cumplan las promesas hechas a los padres
«But I know for sure that they will make their ways corrupt and I will abandon them, and they will forget the covenants that I have established with their fathers; but nevertheless I will not forget them forever.» — Pseudo-Filón 13 anuncia que corromperán sus caminos y olvidarán los pactos, y que aun así él no los olvidará
«For they will know in the last days that on account of their own sins their seed has been abandoned, because I am faithful in my ways.» — Pseudo-Filón 13 funda el abandono en los propios pecados y declara a Dios fiel en sus caminos
«Therefore let your mercy sustain us until the end, and your fidelity for length of days; for unless you had mercy, who would ever be born?» — Pseudo-Filón 14 pone en boca de Moisés la pregunta por quién nacería si no hubiera misericordia
«And hell will no longer spit them back, and their destruction will not be remembered, and their passing will be like that of those tribes of nations of whom I said, 'I will not remember them,'» — Pseudo-Filón 16 anuncia que el infierno no los devolverá y que su paso será como el de aquellas tribus de las que dijo que no las recordaría
«And then to whomever my glory shall have spoken, the rod of that one will flower and I will take away the murmuring from my people.» — Pseudo-Filón 17 hace florecer la vara de aquel a quien haya hablado su gloria y quitar con eso la murmuración del pueblo
«And he sent to Balaam the son of Beor, the interpreter" of dreams, who lived in Mesopotamia, and commanded him, saying, "Behold I know that in the reign of my father Zippor, when the Amorites fought him, you cursed them and they were handed over before him.» — Pseudo-Filón 18 presenta a Balaam hijo de Beor como intérprete de sueños que vivía en Mesopotamia
«And Balaam said, "Why, LORD, do you try the human race? They cannot endure it, because you know well what is to happen in the world, even before you founded it.» — Pseudo-Filón 18 pone en boca de Balaam la objeción a Dios por probar a la raza humana, que no puede soportarlo; el tramo lleva dentro la referencia marginal a Números que el troceo intercala
«But if anyone says to himself that the Most Powerful has labored in vain or has chosen them to no purpose, behold now I see the salvation and liberation that will come upon them.» — Pseudo-Filón 18 pone en boca de Balaam la vista de la salvación y la liberación que vendrán sobre ellos, contra quien diga que el Poderosísimo trabajó en vano
«I am restrained in my speech and cannot say what I see with my eyes, because there is little left of the holy spirit that abides in me.» — Pseudo-Filón 18 pone en boca de Balaam la contención de su habla por quedar poco del espíritu santo que mora en él
«and they will rule over you, but not forever, because he will remember the covenant that he established with your fathers.» — Pseudo-Filón 19 acota el dominio de los que odian, no para siempre, porque él recordará el pacto establecido con sus padres
«but you will not enter it in this age lest you see the graven images with which this people will start to be deceived and led off the path.» — Pseudo-Filón 19 niega a Moisés la entrada en esta edad para que no vea las imágenes talladas con que el pueblo será engañado; el tramo lleva dentro la referencia marginal al Deuteronomio que el troceo intercala
«Now I will take you from here and glorify you with your fathers, and I will give you rest in your slumber and bury you in peace.» — Pseudo-Filón 19 pone en boca de Dios la promesa de glorificar a Moisés con sus padres, darle descanso en su sueño y sepultarlo en paz
«And the angels mourned at his death, and the lightnings and the torches and the arrows went all together before him.» — Pseudo-Filón 19 pone a los ángeles de luto a su muerte, con los relámpagos, las antorchas y las flechas delante de él
«For even if the gentiles say, 'Perhaps God has failed, because he has not freed his people'—nevertheless they will recognize that he has not chosen for himself other peoples and done great wonders with them, then they will understand that the Most Powerful does not respect persons; but because you sin through pride, so he took away his power from you and subdued you.» — Pseudo-Filón 21 pone en boca de Josué la respuesta al dicho de los gentiles de que Dios haya fallado por no haber librado a su pueblo
«And these are the three things that God gave to his people on account of three persons; that is, the well of the water of Marah for Miriam and the pillar of cloud for Aaron and the manna for Moses.» — Pseudo-Filón 20 reparte los tres dones dados al pueblo por tres personas, el pozo de Mará por Miriam, la columna de nube por Aarón y el maná por Moisés
«And after your departure this people will be intermingled with those inhabiting the land, and they will be seduced after Dem 3116 strange gods, and I will abandon them as I testified in my speech to Moses.» — Pseudo-Filón 21 anuncia la mezcla del pueblo con los habitantes de la tierra y la seducción tras dioses extraños; el tramo lleva dentro la referencia marginal al Deuteronomio que el troceo intercala
«And behold he led us into the land of our enemies and delivered them broken in spirit before us,» — Pseudo-Filón 22 recoge la entrada en la tierra de los enemigos, entregados quebrantados de espíritu
«the God who sent word to our fathers in the secret dwelling places of souls, saying, 'Behold the LORD has done everything that he has said to us/ And truly now we know that God has established every word of his Law that he spoke to us on Horeb.» — Pseudo-Filón 23 nombra al Dios que envió palabra a los padres en las moradas secretas de las almas
«*And Joshua blessed them and said, "The LORD grant that your heart may abide in him all the days and you do not depart from his name.» — Pseudo-Filón 24 pone en boca de Josué la bendición para que el corazón del pueblo permanezca en el Señor y no se aparte de su nombre
«They went and destroyed the altar, and they fasted and lamented, they and their sons, and they prayed saying, "God of our fathers and you who know beforehand the heart of all men, you know that our ways were not undertaken out of wickedness before you; we have not strayed from your ways but all of us serve you, for we are the works of your hands.» — Pseudo-Filón 25 cuenta la destrucción del altar, el ayuno, el lamento y la oración al Dios que conoce de antemano el corazón de todos los hombres
«All who came from the people came together and sought the LORD; he taught them with the Urim, for with this it was revealed to them.» — Pseudo-Filón 25 hace que el Señor enseñe al pueblo con el Urim, por el que se les revelaba
«And now, if you listen to your fathers, I will set my heart among you forever and overshadow you, and your enemies will fight against you no more.» — Pseudo-Filón 26 promete poner el corazón de Dios entre ellos para siempre y cubrirlos con su sombra
«But also at the end the lot of each one of you will be life eternal, for you and your seed, and I will take your souls and store them in peace until the time» — Pseudo-Filón 26 promete a cada uno la vida eterna por suerte final y el almacenamiento de sus almas en paz
«And all the people raised their voice and wept and said, "Perhaps God has accounted us worthy; it is better for us to die in fear of him than to be blotted out from the earth.» — Pseudo-Filón 26 pone en boca del pueblo la preferencia por morir en el temor de Dios antes que ser borrados de la tierra
«And now behold we have heard from the mouth of the LORD that your heart is defiled, and the LORD has ordered us to cast lots upon your tribes in order that we may know whose heart has turned away from the LORD our God.» — Pseudo-Filón 25 pone en boca de los enviados la orden del Señor de echar suertes sobre las tribus para saber de quién se apartó el corazón
«Now if you wish to seek out the plain truth, examine the men of each tribe individually; and so every bystander will know the differences among their sins.» — Pseudo-Filón 25 propone examinar a los hombres de cada tribu uno por uno para conocer las diferencias entre sus pecados
«And Kenaz said, "Should we burn those precious stones in the fire or consecrate them to you, because we do not have any like those?» — Pseudo-Filón 26 pone en boca de Cineo la duda entre quemar las piedras preciosas o consagrarlas
«And I will order the deep, and it will swallow them up, for they cannot remain in the world, because they have been defiled by the idols of the Amorites.» — Pseudo-Filón 26 pone en boca de Dios la orden al abismo de tragarlos por estar contaminados con los ídolos de los amorreos
«And Kenaz went and took everything that had been found and the men along with these things, and he gathered all the people to himself again and said to them, "Behold you have seen all the wonders that God has revealed to us until this day.» — Pseudo-Filón 26 cuenta que Cineo reunió de nuevo a todo el pueblo para mostrarle las maravillas
«And Kenaz arose and said, "Behold how much good God has made for men, but because of their sins they have been deprived of all these things.» — Pseudo-Filón 26 pone en boca de Cineo cuánto bien ha hecho Dios a los hombres y cómo por sus pecados quedaron privados de todo ello
«And Kenaz put them in the ark of the covenant of the LORD with the tablets as it had been commanded him, and they are there to this day.» — Pseudo-Filón 26 cuenta que Cineo puso las piedras en el arca del pacto con las tablas, como se le había mandado, y que allí están hasta hoy
«Kenaz said, "When God will have worked salvation for his people by my hands, then I will punish those men."» — Pseudo-Filón 27 pone en boca de Cineo el aplazamiento del castigo a aquellos hombres hasta que Dios haya obrado la salvación por sus manos
«But the LORD sent before him the angel Ingethel," who is in charge of hidden things and works invisibly, and another powerful angel was helping him.» — Pseudo-Filón 27 nombra al ángel Ingetel, encargado de las cosas ocultas y que obra invisiblemente
«And those men who were with him said, "As the LORD lives, we did not fight nor did we even know anything except that, when we were awakened, we saw the field full of bodies.» — Pseudo-Filón 27 pone en boca de los hombres de Cineo la negativa de haber peleado y el hallazgo del campo lleno de cuerpos
«And when the days of Kenaz drew near for him to die, he sent and summoned all of them and Jabis and Phinehas the two prophets and Phinehas the son of Eleazar the priest,» — Pseudo-Filón 28 sitúa la visión y la muerte de Cineo y nombra a los dos profetas Jabis y Finees
«And Phinehas the son of Eleazar the priest said, "If Kenaz the leader and the prophets and the elders command it, I will speak the word that I heard from my father when he was dying, and I will not be silent about the command that he commanded me while his soul was being taken away.» — Pseudo-Filón 28 pone en boca de Finees hijo de Eleazar la palabra que oyó de su padre al morir
«And when he will sin against me and the time will be fulfilled, the spark will be put out and the spring will stop, and so they will be transformed.» — Pseudo-Filón 28 describe el apagarse de la chispa y el cegarse de la fuente cuando se cumpla el tiempo del pecado
«Behold now I am going forth to die; look to the testimonies that our predecessors have left as witnesses, and do not let your heart be like the waves of the sea.» — Pseudo-Filón 28 pone en boca de Cineo la exhortación a mirar los testimonios de los predecesores y a que el corazón no sea como las olas del mar
«And you became like iron cast into the fire, which when made molten by the flame becomes like water, but when it comes out of the fire it reverts to its original hardness.» — Pseudo-Filón 28 compara el corazón con el hierro echado al fuego, que fundido por la llama se hace como agua y fuera del fuego vuelve a su dureza original
«Know, however, that after my departure you will start sinning again until the end of your days.)» — Pseudo-Filón 29 anuncia entre paréntesis que tras su partida volverán a pecar hasta el fin de sus días; los paréntesis son del traductor
«On account of this the LORD will work wonders among you and hand over your enemies into your hands.» — Pseudo-Filón 29 promete que por eso el Señor obrará maravillas entre ellos y entregará a sus enemigos en sus manos
«the heavenly hosts speeded the lightnings on their courses, and the winds brought forth noise from their chambers,» — Pseudo-Filón 32 describe el movimiento del fundamento del mundo, las huestes celestiales apresurando los relámpagos y los vientos sacando ruido de sus cámaras
«And we cried out to our LORD, and he commanded the stars and said, 'Depart from your positions and burn up my enemies so that they may know my power.'» — Pseudo-Filón 32 pone en boca del Señor la orden a las estrellas de dejar sus posiciones y quemar a sus enemigos para que conozcan su poder
«And you, Deborah, begin to tell what you saw in the field, how the people were walking about and going forth in safety and the stars fought for them.» — Pseudo-Filón 32 manda a Débora contar lo que vio en el campo y cómo las estrellas pelearon por el pueblo
«And when Deborah made an end to her words, she along with the people went up to Shiloh, and they offered sacrifices and holocausts, and they sang to the accompaniment of the trumpets.» — Pseudo-Filón 32 cierra el cántico con la subida a Silo, los sacrificios y los holocaustos al son de las trompetas; el tramo lleva dentro la referencia marginal a Jueces que el troceo intercala
«God said, "I will deliver them into the hands of the Midianites, because they have been deceived by them."» — Pseudo-Filón 34 pone en boca de Dios la entrega del pueblo en manos de los madianitas por haberse dejado engañar por ellos
«She firmed up the fence about her generation, and her generation will grieve over her.» — Pseudo-Filón 33 dice de Débora que afirmó la cerca en torno a su generación y que su generación la llorará
«Now therefore go and gird your loins, and the Lord will be with you.» — Pseudo-Filón 35 pone en boca del ángel el mandato a Gedeón de ceñirse los lomos e ir con el Señor
«And Gideon poured water on the rock.» — Pseudo-Filón 35 cuenta que Gedeón derramó agua sobre la roca
«But afterward, when Gideon will have died, I will chastise him once and for all, because he has offended me.» — Pseudo-Filón 36 aplaza el castigo de Gedeón hasta después de su muerte, por haberlo ofendido
«And now the bramblebush will be for you in this hour like Abimelech, who killed his brothers unjustly and wishes to rule among you.» — Pseudo-Filón 37 empareja la zarza con Abimelec, que mató injustamente a sus hermanos y quiere reinar
«Abimelech be worthy of them whom he wishes to rule for himself, let him be like the bramblebush that was made to rebuke the foolish among the people.» — Pseudo-Filón 37 remata la parábola de la zarza hecha para reprender a los necios del pueblo
«And the people were in distress, and they Judg io:i7f. gathered together in Mizpah and were saying, each one to his neighbors, "Behold now we look at the distress that encompasses us, and the LORD has departed from us and now is not with us, and our enemies have captured our cities, and there is no leader who may go in and go out before us.» — Pseudo-Filón 39 cuenta la angustia del pueblo reunido en Mizpa; el tramo lleva dentro la referencia marginal a Jueces que el troceo intercala
«And Getal said, "Does Israel think highly of itself in so far as it has taken possession of the land of the Amorites? And therefore you say, 4Know that now I will take other cities from you and return your wickedness to you and avenge the Amorites whom you have harmed/"» — Pseudo-Filón 39 pone en boca de Getal la amenaza de tomar más ciudades a Israel
«Now therefore set your hearts on the Law of the LORD your God, and let us beg him together, and so we will fight against our enemies, trusting and hoping in the LORD that he will not deliver us up forever.» — Pseudo-Filón 39 manda poner el corazón en la Ley del Señor y rogarle juntos antes de pelear contra los enemigos
«O Mother, in vain have you borne your only daughter, because Sheol has become my bridal chamber, and on earth there is only my woman's chamber.» — Pseudo-Filón 40 pone en boca de la hija de Jefté el lamento por el Seol vuelto cámara nupcial
«And may all the blend of oil that you have prepared for me be poured out, and the white robe that my mother has woven, the moth will eat it.» — Pseudo-Filón 40 remata el lamento con el aceite derramado y la túnica blanca tejida por la madre comida por la polilla
«And Abdon sent and took from the people twenty thousand men and came out against Moab and attacked them and killed forty thousand men of them, but the rest fled before him.» — Pseudo-Filón 41 cuenta la salida de Abdón contra Moab con veinte mil hombres y la matanza de cuarenta mil
«And they were quarreling daily and both were very sad, because they were without fruit.» — Pseudo-Filón 42 consigna la disputa diaria de los dos y su tristeza por no tener fruto
«and I will be silent before you all the days because I have boasted in vain and have not believed your words.» — Pseudo-Filón 42 pone en boca de Manoa el silencio por haberse jactado en vano y no haber creído las palabras del ángel
«I will not enter your house with you, nor eat your bread nor take your gifts.» — Pseudo-Filón 42 pone en boca del ángel la negativa a entrar en la casa, a comer su pan y a tomar sus dones
«But in the hour of his death I will remember him, and I will avenge him upon the Philistines» — Pseudo-Filón 43 anuncia el recuerdo de Sansón en la hora de su muerte y la venganza sobre los filisteos
«And the house and all that was around it fell down, and it killed all who were around it.» — Pseudo-Filón 43 cuenta la caída de la casa y de todo lo que había alrededor sobre los que estaban en ella
«Behold I will root up the earth and destroy the whole human race, because, when I established laws on Mount Sinai, I showed myself to the sons of Israel in the storm.» — Pseudo-Filón 44 pone en boca del Señor la amenaza de desarraigar la tierra y destruir a la raza humana entera
«And I said that they should not make idols, and they agreed not to» — Pseudo-Filón 44 recuerda el mandato de no hacer ídolos y el acuerdo del pueblo; el verbatim se corta aquí porque el troceo intercala a continuación la referencia marginal al Éxodo y `span()` la fundiría con la palabra siguiente
«carve out the images of gods. And I ordered them not to take my name in vain» — Pseudo-Filón 44 sigue con la prohibición de tallar imágenes de dioses y de tomar su nombre en vano; es la continuación del tramo anterior, cortado por la referencia marginal
«And if they have lied before me, I will command the heaven and it will deny them rain.» — Pseudo-Filón 44 anuncia que si mienten ante él mandará al cielo negarles la lluvia
«And when the soul is separated from the body, then they will say, 'Let us not mourn over these things that we suffer; but because whatever we ourselves have devised, these will we receive.'» — Pseudo-Filón 44 pone en boca de los juzgados la aceptación de recibir lo que ellos mismos idearon
«And they went Judg 20:i2f. up for battle and came into the city of Benjamin and sent messengers saying, "Send us the men who have done this wicked deed, and we will spare you but return to each his own evil.» — Pseudo-Filón 46 cuenta la subida a la batalla y la demanda de entregar a los autores del hecho; el tramo lleva dentro la referencia marginal a Jueces que el troceo intercala
«And the people of Benjamin hardened their heart, and they said to the people of Israel, "Why should we deliver our brothers to you?» — Pseudo-Filón 46 pone en boca de los de Benjamín el endurecimiento del corazón y la negativa a entregar a sus hermanos
«but by his own craftiness he made them—graven images that had not been made until this day.» — Pseudo-Filón 44 atribuye a Miqueas imágenes talladas que nadie había hecho hasta ese día, por su propia astucia
«And when many animals were destroyed, another cub from another great forest saw the lion and said, "Have you destroyed so many an» — Pseudo-Filón 47 abre la parábola del león y del cachorro que ve la destrucción de tantos animales
«And now on seeing how this man's concubine, who had done wicked deeds, died, you were all disturbed and came to me, saying, 'Will you deliver the sons of Benjamin into our hands?' Therefore I have deceived you and said, T will deliver them to you.' And now I have destroyed you, who were silent then.» — Pseudo-Filón 47 reprocha al pueblo la alarma por la muerte de la concubina y la demanda de entregar a los hijos de Benjamín
«our anger, but let it not happen that one tribe be blotted out from Israel.» — Pseudo-Filón 47 acota el voto hecho en tiempo de ira para que no se borre de Israel una tribu
«And the people said, "So Ramathaim is accounted more just than all the cities of Israel, because he has chosen it above all the cities.» — Pseudo-Filón 49 pone en boca del pueblo la cuenta de Ramataim como más justa que todas las ciudades de Israel por haber sido elegida
«And the people saw that Elkanah was not willing to exercise leadership over them, and they prayed again to the LORD, saying, "LORD God of Israel, why have you abandoned your people in the victory of their enemies, and in the time of distress why have you neglected your inheritance?» — Pseudo-Filón 49 cuenta la negativa de Elcana a ejercer la jefatura y la nueva oración del pueblo
«Elkanah, upon whom the lot has fallen, cannot rule among you; but rather his son who will be born from him, he will rule among you and prophesy.» — Pseudo-Filón 49 pasa el gobierno del padre al hijo que nacerá de él, que regirá y profetizará
«And the people said, "Behold perhaps now God has remembered us so as to free us from the hand of those who hate us*.» — Pseudo-Filón 49 pone en boca del pueblo la esperanza de que Dios lo haya recordado para librarlo de los que lo odian
«This is not your request alone, but it was promised previously to the tribes.» — Pseudo-Filón 50 declara que la petición no es solo suya sino promesa hecha antes a las tribus
«Now the wicked he will shut up in darkness, but he will save his light for the just.» — Pseudo-Filón 51 reparte la suerte, los impíos encerrados en tinieblas y la luz guardada para los justos
«But the people came down to Shiloh together with timbrels and dances, lutes and harps» — Pseudo-Filón 51 cuenta la bajada del pueblo a Silo con panderos, danzas, laúdes y arpas
«But if you refuse and do not restrain your wicked schemes, you will destroy yourselves, and the priesthood will be in vain and what has been sanctified will be considered as nothing.» — Pseudo-Filón 52 anuncia a los hijos de Elí que si no refrenan sus planes se destruirán a sí mismos y el sacerdocio será en vano
«b And they who were warned by their father were not permitted to repent, because they were always rebelling and acting very unjustly in despoiling Israel. The LORD was angry at Eli.» — Pseudo-Filón 52 niega el arrepentimiento a los advertidos por su padre, por rebelarse siempre y despojar a Israel
«And when all had handed in the staffs as I had commanded, then I commanded the ground where the tent of meeting was that the staff of Aaron should flower in order that fiis family be made manifest all the days.» — Pseudo-Filón 53 recuerda la orden de entregar las varas y el florecer de la de Aarón para manifestar a su familia
«Therefore behold the days will come, and I will trample on the flower that was born then and will stop them who transgress the word that I have commanded Moses my servant,» — Pseudo-Filón 53 anuncia el pisoteo de aquella flor y la detención de quienes traspasen la palabra mandada a Moisés su siervo
«when Eli had heard of the capture of the ark, he said, "Behold Samuel prophesied about my sons and about me that we should die together, but he did not mention the ark to me then.» — Pseudo-Filón 54 pone en boca de Elí que Samuel profetizó sobre sus hijos y sobre él, pero no le mencionó entonces el arca
«And Samuel said, "Behold even if you do take vengeance according to your long-suffering, nevertheless what will we who die now do?» — Pseudo-Filón 54 pone en boca de Samuel la objeción sobre la suerte de los que mueren ahora, aunque haya venganza
«And if they set out on the right-hand road and go straight to Judah, we will know indeed that the God of the Jews has destroyed us. But if they go forth by the other roads, we will know that this very isam 6:9 violent time has come upon us because now we have denied our own gods.» — Pseudo-Filón 55 propone la prueba del camino de las vacas para saber si el Dios de los judíos los ha destruido
«Now the cows, even though they lowed and yearned for their calves, nevertheless were going forth on the right-hand road, which leads to Judah.» — Pseudo-Filón 55 cuenta que las vacas, aunque mugían y añoraban a sus terneros, iban por el camino de la derecha que lleva a Judá
«Samuel said to him, "Behold may you know that the Lord has chosen you as isam 10:1 ruler for his people in this time and has directed your ways, and your future will also be directed.» — Pseudo-Filón 56 pone en boca de Samuel el anuncio de que el Señor ha elegido a Saúl por jefe de su pueblo; el tramo lleva dentro la referencia marginal a Samuel que el troceo intercala
«When Abel first shepherded flocks, his sacrifice was more acceptable than that of his brother, and his brother was jealous of him and killed him.» — Pseudo-Filón 59 recuerda en el himno que la ofrenda de Abel fue más aceptable que la de su hermano y que este lo mató por celos
«And when Samuel rose up early in the morning, Saul went out to meet him and said to him, "The LORD has delivered our enemies into our hands just as you have said."» — Pseudo-Filón 58 pone en boca de Saúl que el Señor entregó a los enemigos en sus manos como Samuel había dicho
«And the upper part was commanded to bring down rain according to its season, and the lower part was commanded to produce food for all things that had been made.» — Pseudo-Filón 60 reparte los mandatos de la creación, la lluvia a su tiempo a la parte de arriba y el alimento a la de abajo; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«And after this the Philistines came to fight Israel, and David returned to the isam 17:15 wilderness to feed the sheep.» — Pseudo-Filón 61 sitúa la vuelta de David al desierto a apacentar las ovejas antes del combate; el tramo lleva dentro la referencia marginal a Samuel que el troceo intercala
«And Orpah chose for herself the gods of the Philistines and went after them, but Ruth chose for herself the ways of the Most Powerful and walked in them.» — Pseudo-Filón 61 contrapone la elección de Orfa, los dioses de los filisteos, a la de Rut, los caminos del Poderosísimo
«And Saul heard these words and sent and received him and said, "What is this word that you have spoken to the people?» — Pseudo-Filón 61 recoge la pregunta de Saúl a David por la palabra dicha al pueblo
«*And it would have been better, brother, if I had been slain in battle than that I should fall into the hands of your father.» — Pseudo-Filón 62 pone en boca de David la preferencia por morir en batalla antes que caer en manos del padre de Jonatán
«And Jonathan answered and said to David, "Come to me, my brother David, and I will tell you of your righteousness.» — Pseudo-Filón 62 pone en boca de Jonatán la respuesta a David y el anuncio de decirle su justicia; el tramo lleva dentro la referencia marginal a Samuel que el troceo intercala
«*And then the Philistines said, each to his neighbor, "Behold Samuel the prophet is dead, and who prays for Israel? And David, who fought on their behalf, is Saul's enemy, and he is not with them.» — Pseudo-Filón 63 pone en boca de los filisteos la cuenta de que Samuel ha muerto y de que David, que peleaba por Israel, es enemigo de Saúl
«And Saul said to the people, "Let us seek out some medium and inquire of him what I should plan out.» — Pseudo-Filón 64 pone en boca de Saúl la orden de buscar un médium y consultarlo
«And he said to her, "Do not be afraid, but telV what you have seen"» — Pseudo-Filón 64 pone en boca de Saúl la orden a la mujer de no temer y de decir lo que ha visto
«And in the time of Hezekiah, before he made the cisterns and the pools, in response to the prayer of Isaiah a little water came out, for the nation was besieged by foreigners and (this happened) in 4 order that the city might not perish for lack of water.» — Las Vidas de los Profetas 1 cuenta el poco agua que salió en tiempo de Ezequías por la oración de Isaías, con la nación sitiada por extranjeros
«And respecting them he worked this great wonder, that snakes would devour their infants and all their flocks, and he foretold that on their account the people would not return to its land but would is be in Media until the consummation of their error.» — Las Vidas de los Profetas 2 atribuye a Jeremías el prodigio de que las serpientes devoraran a los niños y los rebaños de aquellos
«Concerning this mystery it was revealed to the holy man that (Nebuchadnezzar) had become a beast of the field because he was fond of pleasure and stiffnecked, and because those who belong to Beliar c become like an ox under yoke.» — Las Vidas de los Profetas 4 revela al santo el misterio de que Nabucodonosor se volviera bestia del campo por su afición al placer y su dureza de cerviz; el impreso parte *stiff-necked* a fin de renglón y `span()` lo devuelve fundido
«Behemoth' used to come upon him, and he would forget that he had been a man; his tongue was taken from him so that he might not speak, and perceiving (this) n he immediately wept; his eyes were like raw flesh from crying.» — Las Vidas de los Profetas 4 hace venir sobre él a Behemot y le quita la lengua para que no hable
«*And the holy man fell asleep in peace.» — Las Vidas de los Profetas 5 cierra la noticia del santo con su sueño en paz
«Micah the Morathite* was of the tribe of Ephraim.» — Las Vidas de los Profetas 6 pone a Miqueas el morastita en la tribu de Efraín; el tramo lleva dentro la referencia marginal que el troceo intercala
«Obadiah was from the district of Shechem, of the countryside of Bethacharam.» — Las Vidas de los Profetas 9 pone a Abdías del distrito de Siquem, del campo de Betacaram
«the curtain of the Dabeir* will be torn into small pieces, and the capitals of the two pillars will be taken away, and no one will know where they are; and they will be carried away by angels into the wilderness, where the tent of witness was» — Las Vidas de los Profetas 12 anuncia el desgarro de la cortina del Dabeir y el arrebato de los capiteles de las dos columnas por ángeles
«Zechariah came from Chaldea when he was already well advanced in years, and there he prophesied many things to the people, and gave portents as proof.» — Las Vidas de los Profetas 15 hace venir a Zacarías de Caldea ya entrado en años y le atribuye portentos como prueba
«And since the whole people honored him as holy and gentle, it called him Malachi, which means * 4angel"; for he was indeed» — Las Vidas de los Profetas 16 da la etimología del nombre de Malaquías, que significa ángel, por la honra del pueblo entero
«This man said concerning Solomon that he would give offense to the LORD.» — Las Vidas de los Profetas 9 atribuye al hombre el dicho de que Salomón ofendería al Señor
«Do not be afraid, for his dwelling will be light and his word judgment/ and he will judge Israel.» — Las Vidas de los Profetas 19 pone en boca del oráculo que su morada será luz y su palabra juicio, y que juzgará a Israel
«Ravens brought him bread in the morning and meat in the afternoon.» — Las Vidas de los Profetas 21 cuenta que los cuervos le traían pan por la mañana y carne por la tarde
«she came to Elisha, and he commanded her to gather new vessels, as many as she could, and to pour the (jar) containing very little oil into them until the vessels were full; and she did this and filled the vessels and repaid her creditors,» — Las Vidas de los Profetas 22 narra el prodigio de Eliseo con las vasijas nuevas llenadas del poco aceite
«#And God was standing above its highest face, and he called to me from there, saying, "Jacob, Jacob!"» — La Escala de Jacob 1 pone a Dios de pie sobre la faz más alta de la escala llamando a Jacob por su nombre
«My blessing with which I have blessed you shall flow from you unto the last generation; the East and the West all shall be full of your tribe.» — La Escala de Jacob 1 hace fluir la bendición hasta la última generación y llena de su tribu el Oriente y el Occidente
«Before the face of your glory the six-winged seraphim are afraid, and they isa 6:2 cover their feet and faces with their wings, while flying» — La Escala de Jacob 2 pone a los serafines de seis alas temerosos ante la faz de su gloria, cubriéndose pies y rostro con las alas; el tramo lleva dentro la referencia marginal a Isaías que el troceo intercala
«Under these kings the children of your children and the generations of your sons will be interrogated.» — La Escala de Jacob 5 anuncia el interrogatorio de los hijos de sus hijos bajo esos reyes
«And when the king arises, judgment too will come upon that place.» — La Escala de Jacob 6 anuncia que al levantarse el rey vendrá también el juicio sobre aquel lugar
«Then the earth will be glorified, receiving heavenly glory.» — La Escala de Jacob anuncia la glorificación de la tierra, que recibirá gloria celestial
«At his coming the idols of brass, stone, and any sort of carving will give voice for three days.» — La Escala de Jacob anuncia que a su venida los ídolos de bronce, de piedra y de cualquier talla darán voz por tres días
«they will not be able to rule or to prophesy. • Honor will be taken from them and they will remain without glory» — La Escala de Jacob 25 quita a los adivinos el poder de regir y de profetizar y los deja sin gloria
«creation will bow to him who was wounded, and many will trust in him.» — La Escala de Jacob 34 hace inclinarse a toda la creación ante el que fue herido
«For neither the king nor his host can come into it unless I io.li first open its gates.» — 4 Baruc 1 pone en boca del Señor que ni el rey ni su hueste pueden entrar en la ciudad si él no abre primero sus puertas
«but if it is your will, let it be destroyed by your (own) hands.» — 4 Baruc 1 pone en boca de Jeremías la petición de que, si esa es la voluntad, la ciudad sea destruida por las propias manos del Señor
«*And when Jeremiah and Baruch saw them, they wept, saying, "Now we know that the word is true.» — 4 Baruc 4 cuenta el llanto de Jeremías y Baruc al ver a los ángeles sobre las murallas
«And the LORD spoke to the angels, saying, "Don't destroy the city until I speak to my chosen one, Jeremiah.» — 4 Baruc 1 pone en boca del Señor la orden a los ángeles de no destruir la ciudad hasta haber hablado con su elegido Jeremías
«After saying these things, Baruch went outside the city, weeping and saying,» — 4 Baruc 4 cuenta la salida de Baruc fuera de la ciudad llorando
«Abimelech said to him, "(Then) where is Jeremiah the priest and Baruch the reader and all the is people of this city, because I didn't find them.» — 4 Baruc 5 pone en boca de Abimelec la pregunta por Jeremías el sacerdote, Baruc el lector y toda la gente de la ciudad
«*And so that you may learn, son, that what I am telling you is true, look out into the field» — 4 Baruc 5 propone la prueba del campo para que el hijo aprenda que lo dicho es verdad
«Councilor of the light, don't worry about how you should send to Jeremiah.» — 4 Baruc 6 pone en boca del ángel la fórmula que llama a Baruc consejero de la luz
«Because you didn't keep my commandments, but your heart was lifted up and you stiffened your neck before me, in wrath and anger I delivered you to the furnace in Babylon.» — 4 Baruc 6 pone en boca del Señor la razón del horno de Babilonia, el corazón engreído y la cerviz endurecida
«And you will prove them with the water of the Jordan; whoever does not listen will become known; this is the sign of the great seal.» — 4 Baruc 6 fija la prueba del agua del Jordán como señal del gran sello
«And the eagle took flight and came to Jerusalem and gave the letter to Baruch, and after he had untied (it), he read (it) and kissed it, and he wept when he heard about the griefs and the oppressions of the people.» — 4 Baruc 7 narra el vuelo del águila hasta Jerusalén, la entrega de la carta a Baruc y su llanto al saber de las aflicciones
«And when he told them the words which the LORD had spoken to him, half of those who had (inter)married with them did not want to hear Jeremiah, but said to him,» — 4 Baruc 8 cuenta que la mitad de los casados con extranjeras no quiso escuchar a Jeremías
«#And what is scarlet will become as white as wool; the snow will be made black; the sweet waters will become salty, and the salty sweet» — 4 Baruc 9 anuncia el vuelco de los signos, lo escarlata vuelto blanco como lana, la nieve ennegrecida y las aguas dulces vueltas saladas
«#And when they saw him, they immediately ran at him with many stones, and his stewardship was fulfilled.» — 4 Baruc 9 narra la lapidación y el cumplimiento de su mayordomía
«It is they who are responsible for the order to destroy all newborn males of Israel, in an effort to forestall predicted ruin.» — Pietersma y Lutz consignan que en el texto son consejeros del faraón y responsables de la orden de destruir a los recién nacidos varones de Israel
«the LORD of the earth and (the) Overseer [of the universe] has sent us to lead you away [to Hades» — Jannes y Jambres pone en boca de los dos enviados que el Señor de la tierra y el Supervisor del universo los manda llevarlo al Hades; los corchetes son restituciones del traductor
«Let there be granted to him] still fourteen days(?) in his house» — Jannes y Jambres recoge la concesión de catorce días más en su casa; los corchetes y el signo de interrogación son del traductor
«and the judgment will go against me, since I was more clever than all clever magicians» — Jannes y Jambres pone en boca del mago la sentencia contra sí mismo por haber sido más astuto que todos los magos astutos
«for neither make sure you do good in your life to your children and friends» — Jannes y Jambres pone en boca del mago el consejo de hacer el bien en vida a los hijos y a los amigos
«in the netherworld no good exists, only gloom and darkness» — Jannes y Jambres niega que exista bien alguno en el inframundo, solo penumbra y oscuridad
«the idols nor their worship[ers does God the King [of the earth love(?)» — Jannes y Jambres consigna lo que Dios el Rey no ama, los ídolos ni a sus adoradores; el verbatim conserva los corchetes de restitución y la marca de plana que el troceo intercala
«His name was Zosimus; and he earnestly was entreating God by night and by day to show him where he had translated the Blessed Ones, the sons of Jonadab, who were taken away from worldly life* in the days of Jeremiah the prophet, and where God had made them dwell.» — La Historia de los Recabitas 1 presenta a Zósimo suplicando a Dios noche y día que le muestre dónde trasladó a los Bienaventurados, los hijos de Jonadab
«And I rested in (that) place (for) three days, while the praise of God did not cease from my mouth.» — La Historia de los Recabitas 2 cuenta los tres días de descanso sin que cesara de su boca la alabanza de Dios
«And descending, it dropped me in the midst of it.» — La Historia de los Recabitas 2 narra el descenso y la caída en medio de aquel lugar
«And in his presence I took delight* in the delight of his prayers.» — La Historia de los Recabitas 5 pone a Zósimo deleitándose en el deleite de sus oraciones
«And all of them rose up and prayed and petitioned the LORD to inform them (of the reason) for my incursion among them.» — La Historia de los Recabitas 5 cuenta que todos se levantaron a pedir al Señor que les dijera la razón de su incursión
«However, I, miserable Zosimus, fell upon my face before them, and with mournful tears entreated them earnestly and said, Have mercy upon me, O Blessed Ones; And forgive me my offense, O Earthly Angels.» — La Historia de los Recabitas 6 pone en boca de Zósimo la súplica de misericordia a los Bienaventurados, a quienes llama Ángeles Terrenales
«I was unable to speak, because neither by night nor by day did they leave me alone to rest.» — La Historia de los Recabitas 6 consigna el temblor del alma de Zósimo y su incapacidad de hablar
«Then our father Jonadab, the son of Rechab, heard how the prophet charged, "Do not eat bread, and do not drink wine until the LORD hears your petition.» — La Historia de los Recabitas 8 recoge el encargo del profeta de no comer pan ni beber vino hasta que el Señor oyera la petición
«#And he accepted our petitions. And he turned back from his fierce anger.» — La Historia de los Recabitas 8 consigna que él aceptó las peticiones y se volvió de su ira ardiente
«And God ioa heard his prayer.» — La Historia de los Recabitas 10 consigna que Dios oyó su oración
«And he removed his anger from the city.» — La Historia de los Recabitas 10 consigna que apartó su ira de la ciudad
«covering of glory; and we do not show each other the private parts of our bodies.» — La Historia de los Recabitas 12 describe la cobertura de gloria y la negativa a mostrarse las partes privadas del cuerpo; el verbatim lleva dentro la marca de plana que el troceo reemite
«And thus we are nourished from them sufficient (to) our need.» — La Historia de los Recabitas 12 declara suficiente para su necesidad el alimento que de ellos reciben
«"And on each of the days of the holy fast God causes to rain down upon us from heaven manna (similar to) that which he gave to our fathers when he led them out of Egypt.» — La Historia de los Recabitas 13 hace llover del cielo maná en los días del ayuno santo, semejante al que Dios dio a los padres al sacarlos de Egipto
«However, first they come to our elders; and when the blessed elders see the angels who have come, they immediately with joy entreat» — La Historia de los Recabitas 15 hace venir primero a los ángeles junto a los ancianos, que al verlos suplican con alegría
«And while we are looking at that holy and spotless soul/ the holy angels carry it away and salute it/ and thus it ascends and goes up from us in glory.» — La Historia de los Recabitas 16 describe el ascenso del alma santa e inmaculada saludada por los ángeles santos
«And we praised God, (confessing) that it is easy for him to do everything.» — La Historia de los Recabitas 17 recoge la alabanza a Dios por lo fácil que le es hacerlo todo
«#And it held me securely in its branches and stretched (itself) out to the height of heaven; and carried me and lifted me gently unto the summit and the top of that white cloud.» — La Historia de los Recabitas 17 narra cómo el árbol lo sostuvo en sus ramas y lo alzó hasta la cima de la nube blanca
«He said, Brother, I am [passing on to you] a document. Keep it secret, and ta[ke heed so as not to go [forth] on the day when the king] marches out [with] the grandees of Egypt [against the peo]ple of the» — Jannes y Jambres pone en boca del mago moribundo el encargo a su hermano de guardar en secreto el documento y de no salir el día en que el rey marche contra el pueblo de los hebreos; los corchetes son restituciones del traductor sobre el papiro roto
«he said, Such is a generation [of lying li]ps and deceitful hearts ] of the hour of» — Jannes y Jambres recoge, entre restituciones, el dicho sobre la generación de labios mentirosos y corazones engañosos y la hora de la muerte
«but God placed us on this holy land. And we are without 2a sins and evil and abominable thoughts.» — La Historia de los Recabitas 11 declara a los Bienaventurados puestos por Dios en esa tierra santa y sin pecados ni pensamientos malos y abominables
«And we are mortals; however, we are purified and spotless, and our souls 8 and bodies are cleansed from all defilement;» — La Historia de los Recabitas 11 los declara mortales y a la vez purificados e inmaculados, con almas y cuerpos limpios de toda contaminación
«your . . . I will call, Reube[n o^Sn 4:6:4 sejrving you, m|[ ]not to be angry, flesh» — La Historia de José recoge, entre restituciones sobre el papiro roto, el nombre de Rubén y la súplica de no airarse; las referencias marginales al Génesis caen dentro del tramo porque el troceo las intercala
«a man insojlenr against us ka[ Gen 42:30 7 k and becoming ang[ry Gen 42:30 8 to k]ill x us bu[t . . . softened y Gen 42:20,30 9 ]by yourlentrea]ties the God of Jo» — La Historia de José narra, entre restituciones, la querella ante el hombre insolente y la mención del Dios de José; las referencias marginales al Génesis y a José y Asenet caen dentro del tramo porque el troceo las intercala
«Ahikar then interceded for me and I was allowed to return to Nineveh, since Ahikar had been chief cupbearer, keeper of the signet, administrator and treasurer under Sennacherib, king of Assyria, and Esarhaddon had kept him in office.» — Tobit consigna el oficio de Ahikar bajo Senaquerib y Esarhadón, copero mayor, guardián del sello, administrador y tesorero
«But God made the criminal pay for his outrage before the eyes of his victim, since Ahikar came back to the light of day, while Nadab went down to everlasting darkness in punishment for plotting against Ahikar's life.» — Tobit contrapone el regreso de Ahikar a la luz del día y el descenso de Nadab a la oscuridad eterna en castigo por conspirar contra él
«I, Ahiqar, bowed low in obeisance to Esarh[addon, king of] Assyria.» — Ahiqar 1 pone en primera persona la reverencia del escriba ante Esarhadón, rey de Asiria; los corchetes son restituciones del traductor sobre el papiro
«so that *he did you no ha[rm]. Indeed, King Sennacherib was grateful to me for having kept you alive rather than killing you.» — Ahiqar recoge la gratitud del rey Senaquerib por haber mantenido vivo al oficial en vez de matarlo; los corchetes son restituciones del traductor
«The scorpion [finds] •bread and will not eat it; but (if he finds) something foul, he is more pleased than if he were (sumptuously) fed.» — Ahiqar 86 contrapone el pan que el escorpión no come y lo inmundo que lo complace más que un banquete; el verbatim lleva dentro la marca de plana que el troceo reemite
«Above all else, guard your mouth; and as for what you have h[eard], be Ps 1413 discreet!» — Ahiqar 98 manda guardar la boca sobre todas las cosas y ser discreto con lo oído; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«But rather (let) the king's command (be your) heart's delight.» — Ahiqar hace del mandato del rey el deleite del corazón
«I have carried sand and hauled salt, but there is nothing more burdensome than [de]b[t].» — Ahiqar 111 pone la deuda por encima de la arena y de la sal como carga
«For it is not in men's own power to lift their feet or set them down apart fro[m» — Ahiqar niega que esté en poder de los hombres levantar o posar sus pies; los corchetes son restituciones del traductor
«But if evil comes forth from their mouths, then the gods will bring evil upon them.» — Ahiqar 124 condiciona el mal de los dioses al mal que salga de las bocas de los hombres
«[Hear], O my son: harvest any harvest, and do any job; then you may eat your fill and provide for your children.» — Ahiqar 127 manda segar cualquier siega y hacer cualquier trabajo para comer hasta saciarse y proveer a los hijos
«[At] first the throne is [comfortable]™ for the liar; but in the end, his lies will overtake him, and they will spit" in his face.» — Ahiqar 133 hace cómodo al principio el trono del mentiroso y lo alcanza al final con sus propias mentiras
«Do not be too sweet lest you be [swallowed]; do not be too bitter [lest you be spat out].» — Ahiqar 148 manda no ser demasiado dulce para no ser tragado ni demasiado amargo para no ser escupido
«The [pomejgranate replied to the bramble, "You are nothing but thorns to him who [toujches you!"» — Ahiqar 166 pone en boca del granado la respuesta a la zarza, que no es sino espinas para quien la toca
«My eyes which I lifted up upon you, and my heart which I gave you in wisdom, no [you have despised, and] have brought my name into disrepute.» — Ahiqar 176 reprocha al hijo el desprecio de los ojos alzados y del corazón dado en sabiduría; el tramo lleva dentro la referencia marginal a Ezequiel que el troceo intercala
«The outcome was that the enemy was destroyed in the combat and many also were taken prisoner.» — 3 Macabeos 1 consigna la destrucción del enemigo en el combate y los muchos prisioneros
«Then the priests in all their vestments prostrated themselves and entreated Almighty God to help them in their present difficulty and make their assailant change his mind, and they filled the Temple with loud cries and tears.» — 3 Macabeos 1 narra la postración de los sacerdotes con todas sus vestiduras suplicando al Dios Todopoderoso que hiciera cambiar de parecer al agresor
«Even the young women who had been confined to their chambers rushed out with their mothers, and they took dust and covered their hair with it and filled the streets with cries of grief and moans.» — 3 Macabeos 1 describe la salida de las jóvenes recluidas, que se cubrieron de polvo el cabello y llenaron las calles de gritos de duelo
«And you are surely faithful and true to your word.» — 3 Macabeos 2 declara a Dios fiel y veraz en su palabra
«His aim was to bring disgrace upon the nation publicly.» — 3 Macabeos 2 fija el propósito del rey, deshonrar públicamente a la nación
«Instead they talked incessantly about how different they were in regard to worship and food, asserting that they did not fulfill their contracted obligations either to the king or the armed forces but were hostile and very unsympathetic to his interests.» — 3 Macabeos 3 recoge la acusación de los adversarios, la diferencia de culto y de comida y el incumplimiento de las obligaciones con el rey y las fuerzas armadas
«we have adequate proof of our conviction that these people are in every way hostile to us» — 3 Macabeos 3 pone en boca del rey la prueba de que ese pueblo le es hostil en todo
«They were put on board like animals, driven along under the constraint of iron bonds.» — 3 Macabeos 4 describe el embarque de los judíos como animales, bajo la constricción de grilletes de hierro
«The registration, undertaken with shameful haste and unremitting diligence from sunrise to sunset, was closed after forty days, although still incomplete.» — 3 Macabeos 4 cuenta que el registro se cerró a los cuarenta días, todavía incompleto, tras una diligencia sin descanso de sol a sol
«*And the king, in the spell of the sweet, deep sleep God brought on him, was greatly thwarted in his lawless purpose and utterly disappointed» — 3 Macabeos 5 atribuye a Dios el sueño dulce y profundo que frustró el propósito sin ley del rey
«He then summoned Hermon and said menacingly, "How often, wretch, must I give you orders on the self-same matters?» — 3 Macabeos 5 pone en boca del rey la reprensión airada a Hermón por las órdenes repetidas
«The Jews, on hearing what had happened with the king, praised the God who had manifested himself, the Lord, the king of kings, since they had obtained this help from him also.» — 3 Macabeos 5 cuenta la alabanza de los judíos al Dios que se había manifestado, el Señor, rey de reyes
«Pharaoh, the former ruler of this Egypt, with his multitude of chariots, high and mighty in his lawless insolence Ex IS and boastful tongue, you destroyed in the depths of the sea» — 3 Macabeos 6 recuerda en la oración de Eleazar la destrucción del faraón y sus carros en lo hondo del mar; el tramo lleva dentro la referencia marginal al Éxodo que el troceo intercala
«Pity us who are being put to death like traitors by the mad insolence» — 3 Macabeos 6 pide piedad para los que son llevados a la muerte como traidores
«The Jews were released forthwith and blessed the holy God, their savior, for their narrow escape from death.» — 3 Macabeos 6 cuenta la liberación inmediata de los judíos y su bendición al Dios santo, su salvador
«The king acknowledged the truth of what they said, and praising them, he granted them full indemnity» — 3 Macabeos 7 cuenta que el rey reconoció la verdad de lo dicho y les concedió plena indemnidad
«held fast to God even unto death enjoyed the full advantage of their deliverance and departed from the city crowned with all kinds of fragrant flowers» — 3 Macabeos 7 hace salir de la ciudad coronados de flores fragantes a los que se mantuvieron firmes en Dios hasta la muerte; el verbatim lleva dentro la marca de plana que el troceo reemite
«They had even greater authority than before among their enemies and were regarded with high esteem and awe» — 3 Macabeos 7 consigna que quedaron con mayor autoridad que antes entre sus enemigos y con alta estima y temor
«Not only was all mankind stirred to wonder by their courage and fortitude, but even their own torturers, and so they became responsible for the downfall of the tyranny which beset our nation» — 4 Macabeos 1 consigna que hasta los propios verdugos quedaron admirados y que por eso fueron responsables de la caída de la tiranía
«Observe in the first place how, in regard to the things that hinder temperance, reason is complete master of the passions.» — 4 Macabeos 1 manda observar cómo la razón es dueña completa de las pasiones en lo que estorba a la templanza
«For the proclivities of our appetites are restrained and held in check by the prudent mind, and all the motions of the body are muzzled by reason.» — 4 Macabeos 1 hace refrenar por la mente prudente las inclinaciones del apetito y amordazar por la razón todos los movimientos del cuerpo
«Surely then, since the Law tells us not to covet, I should the much more readily persuade you that reason has the power to control the desires.» — 4 Macabeos 2 deriva del mandato de no codiciar el poder de la razón para controlar los deseos
«It has that power, indeed, over the passions which hinder justice.» — 4 Macabeos 2 extiende ese poder a las pasiones que estorban a la justicia
«f #To the intellect he gave the Law, and if a man lives his life by the Law he shall reign over a kingdom that is temperate and just and good and brave.» — 4 Macabeos 2 da la Ley al intelecto y hace reinar en un reino templado, justo, bueno y valiente a quien viva por ella
«When David had been fighting against the Philistines throughout the entire 2Sam 23:i3-n day and in company with the soldiers of his own people had killed many of them,» — 4 Macabeos 3 narra la sed de David tras el día entero de pelea contra los filisteos; el tramo lleva dentro la referencia marginal a Samuel que el troceo intercala
«When our fathers were enjoying profound peace through their observance of the Law and were faring so well that even the king of Asia, Seleucus Nicanor, e set 21 moneys aside for their Temple service and recognized their polity/» — 4 Macabeos 3 consigna que hasta el rey de Asia, Seleuco Nicanor, apartaba dineros para el servicio del Templo
«Apollonius fell down half dead in the court of the gentiles, and he stretched out his hands to heaven and with tears entreated the Hebrews to pray for him and 12 propitiate the heavenly host.» — 4 Macabeos 4 narra la caída de Apolonio medio muerto en el atrio de los gentiles y su súplica con lágrimas a los hebreos
«when, I say, his decrees were despised by the people, he himself sought to force each individual in the nation under torture to partake of unclean food and to abjure Judaism.» — 4 Macabeos 4 cuenta que el rey buscó forzar bajo tortura a cada individuo de la nación a comer alimento impuro y a abjurar del judaísmo
«Consider this also, that, even if there is some power that watches over this religion of yours, it would pardon you for any transgression committed under compulsion.» — 4 Macabeos 5 pone en boca del tirano el argumento de que un poder que velara por esa religión perdonaría la transgresión hecha bajo coacción
«Therefore, under no circumstances whatever do we ever is deem it right to transgress the Law.» — 4 Macabeos 5 pone en boca de Eleazar la negativa absoluta a tener por recto transgredir la Ley
«but you will never lord it over my thoughts on the subject of true religion, neither by your words nor through your works.» — 4 Macabeos 5 concede al tirano el señorío sobre los impíos y le niega el dominio sobre los pensamientos acerca de la religión verdadera
«His face beaded with sweat and panting heavily, he roused his very torturers to amazement at his fortitude.» — 4 Macabeos 6 describe a Eleazar sudoroso y jadeante levantando el asombro de sus propios verdugos
«But most wonderful of all, though he was an old man, and the sinews of his body were already unstrung, his muscles all relaxed and his» — 4 Macabeos 7 destaca que fuera un anciano con los nervios ya flojos y los músculos relajados
«The arguments I adduce demonstrate wisdom's actual sovereignty not only over pains but its rule over pleasures and its complete refusal to yield to them.» — 4 Macabeos 7 extiende la soberanía de la sabiduría de los dolores a los placeres y declara su negativa completa a cederles
«*But some may contend that not all men are masters of the passions, because not all men is possess enlightened reason.» — 4 Macabeos 7 recoge la objeción de que no todos los hombres son dueños de las pasiones, porque no todos tienen razón iluminada
«Will you not reflect that if you disobey there is nothing in store for you but death with torments?» — 4 Macabeos 8 pone en boca del tirano la advertencia de que la desobediencia no deja sino muerte con tormentos
«Accordingly, no sooner had the tyrant finished counseling them to eat unclean food than they all with one voice and as with one soul said/» — 4 Macabeos 8 hace responder a los hermanos a una sola voz y como con una sola alma
«We reckon that your clemency which offers us deliverance in return for our transgression is harder to bear than death itself.» — 4 Macabeos 8 declara más dura que la muerte misma la clemencia que ofrece liberación a cambio de la transgresión
«Does it not occur to you, most bloodthirsty of tyrants, that you are being tortured more than I, when you see» — 4 Macabeos 9 pone en boca del hermano que el tirano se tortura más a sí mismo que a ellos
«Do you not know that the very same father begot both me and my dead brothers» — 4 Macabeos 10 pone en boca del hermano el mismo padre que lo engendró a él y a sus hermanos muertos
«A glorious favor you bestow on us, tyrant, though all unwilling, enabling us as you are to manifest our constancy toward the Law by yet more noble sufferings.» — 4 Macabeos 11 agradece al tirano el favor de dejarles manifestar su constancia con sufrimientos más nobles
«Do not you, too, display the same madness as your H brothers, but obey the king and save yourself.» — 4 Macabeos 12 pone en boca del tirano la exhortación al cuarto hermano a no compartir la locura de los otros
«Fully armed with goodness I, too, shall die along with my brothers, -and I myself, too, shall confront you with one great avenger more,» — 4 Macabeos 11 pone en boca del hermano la muerte con los suyos y la amenaza de un vengador más
«They, for their part, have died nobly and so fulfilled their piety toward God, but you will groan dreadfully for having slain the champions of virtue without cause.» — 4 Macabeos 12 contrapone la muerte noble de los hermanos al gemir terrible del tirano por haber matado sin causa a los campeones de la virtud
«After our death in this fashion Abraham and Isaac and Jacob will is receive us, and all our forefathers will praise us.» — 4 Macabeos 13 pone en boca de los hermanos la acogida de Abraham, Isaac y Jacob tras esa muerte
«Nevertheless, although with them nature and companionship and high moral character added to the charms of brotherhood, it was through their piety that the surviving sons had the endurance to look upon their brothers while they were being racked with pain and tortured to death.» — 4 Macabeos 13 atribuye a la piedad, y no solo a la naturaleza y al trato, la entereza de los hijos supervivientes
«only despised the sufferings but also mastered the strong feelings of brotherly love.» — 4 Macabeos 14 consigna el dominio no solo de los sufrimientos sino de los fuertes sentimientos del amor fraterno; el verbatim lleva dentro la marca de plana que el troceo reemite
«But not even her affection for her young caused the mother of the youths, whose soul was like Abraham's/ to waver.» — 4 Macabeos 15 niega que el afecto por sus crías hiciera vacilar a la madre, cuya alma era como la de Abraham
«•When you saw your children's flesh burned on children's flesh, and severed hand upon hand, and flayed head upon head, and corpse fallen upon corpse, and when you saw the place crowded with spectators of your children's torments, you did not weep.» — 4 Macabeos 15 enumera lo que la madre vio sin llorar, la carne quemada sobre carne, la mano cortada sobre mano, la cabeza desollada sobre cabeza y el cadáver caído sobre cadáver
«For it would be unreasonable for you who know true religion not to withstand hardships.» — 4 Macabeos 16 pone en boca de la madre lo irrazonable de que quienes conocen la religión verdadera no resistan las penalidades
«Some of the guards declared that when she, too, was about to be seized and put to death, she threw herself into the fire so that no one would touch her body/» — 4 Macabeos 17 recoge de algunos guardias que la madre se arrojó al fuego para que nadie tocara su cuerpo; el tramo lleva dentro la referencia marginal a Marcos que el troceo intercala
«For Moses says, All the holy ones are under your hands.» — 4 Macabeos 17 cita a Moisés diciendo que todos los santos están bajo tus manos
«Happy was he, for the life he lived was blessed with children» — 4 Macabeos 18 llama feliz al padre por la vida bendecida con hijos que vivió
«He reminded you of the scripture of Isaiah which says, Even though you walk through the fire, the flame isa 43:2 is shall not burn you.» — 4 Macabeos 18 recuerda la escritura de Isaías sobre andar por el fuego sin que la llama queme; el tramo lleva dentro la referencia marginal a Isaías que el troceo intercala
«Neither wish to do injustice, nor therefore allow another to do injustice.» — El Pseudo-Focílides 21 manda no querer cometer injusticia ni permitir que otro la cometa
«But may you not need it at all, neither outside the law nor justly.» — El Pseudo-Focílides 33 desea que no se necesite del arma en absoluto, ni fuera de la ley ni justamente
«Gold, originator of evil, destroyer of life, crushing all things,» — El Pseudo-Focílides 44 llama al oro originador del mal, destructor de la vida y aplastador de todas las cosas
«Do not be rash with (your) hands, but bridle your wild anger.*» — El Pseudo-Focílides 57 manda no ser temerario con las manos y refrenar la ira salvaje
«Zeal for good things is noble, but (zeal for) bad things (is) excessive.» — El Pseudo-Focílides 65 declara noble el celo por lo bueno y excesivo el celo por lo malo
«85 but leave the mother bird behind, in order to get young from her again.*» — El Pseudo-Focílides 85 manda dejar atrás a la madre del nido para volver a tener crías de ella
«103 for we hope that the remains of the departed will soon come to the light (again)» — El Pseudo-Focílides 103 pone la esperanza en que los restos de los difuntos vuelvan pronto a la luz
«Nobody knows what will be after tomorrow or after an hour, in Death is heedless of mortals, and the future is uncertain.» — El Pseudo-Focílides 116 declara que nadie sabe qué habrá después de mañana o de una hora y que la muerte no repara en los mortales
«Render to all their due, and impartiality is best in every way.» — El Pseudo-Focílides 137 manda dar a cada uno lo suyo y declara la imparcialidad lo mejor en todo
«In the beginning be sparing with all things, lest in the end you fall short.» — El Pseudo-Focílides 138 manda ser parco al principio con todas las cosas para no quedar corto al final
«Give nature her due, you also, beget in your turn as you were begotten.» — El Pseudo-Focílides 176 manda dar a la naturaleza lo suyo y engendrar a su vez como se fue engendrado
«Long hair is not fit for boys, but for voluptuous women/» — El Pseudo-Focílides 212 niega que el cabello largo convenga a los muchachos
«For even animals are not pleased by intercourse of male with male.» — El Pseudo-Focílides 191 funda su regla en que ni los animales se complacen en el trato de macho con macho
«Purifications are for the purity of the soul, not of the body.*» — El Pseudo-Focílides 228 declara que las purificaciones son para la pureza del alma y no la del cuerpo
«d6) 3i Jealousy is the cause of evil and strife.» — El Menandro siriaco 31 hace de los celos la causa del mal y de la contienda; el verbatim lleva dentro la marca de plana que el troceo reemite
«27 If your son grows out of his boyhood 28 (as one who is) humble and wise, 29 teach him the "book of wisdom,'* h 30 for the book is good to learn (wisdom) from.» — El Menandro siriaco 27 manda enseñar el libro de la sabiduría al hijo que sale humilde y sabio de su niñez
«34 And if your son grows out of his boyhood 33 (as one who is) brutish, crude,' and insolent, 36 (one who is) thievish, deceitful, and provocative, J 37 teach him the profession of gladiator» — El Menandro siriaco 34 manda enseñar el oficio de gladiador al hijo que sale bruto, grosero, insolente, ladrón, embustero y provocador
«61 starvation, (the stomach) is swollen, m 62 satiety, (the stomach) is at the bursting point.» — El Menandro siriaco 61 mide los dos extremos del estómago, la inanición que lo hincha y la saciedad que lo revienta
«63 And there is no one who follows his lust and his stomach sir i8:30f. 64 who will not immediately be dishonored and despised.» — El Menandro siriaco 63 declara que quien sigue su lujuria y su estómago será enseguida deshonrado y despreciado; el tramo lleva dentro la referencia marginal al Eclesiástico que el troceo intercala
«but when he descends into the grave, he will find rest/» — El Menandro siriaco 104 promete el descanso a quien baje a la tumba
«but as for you, they despise you in their minds.» — El Menandro siriaco 138 consigna el desprecio que le guardan en su fuero interno
«As for every bad man, God gives him over into slavery,» — El Menandro siriaco 168 entrega a la esclavitud al hombre malo
«but every industrious man is worthy to rise in honor and greatness.» — El Menandro siriaco 169 declara digno de subir en honra y grandeza a todo hombre laborioso
«If you see a noble man who loses his rank of honor, 230 do not seek to dishonor him (further).» — El Menandro siriaco 229 manda no buscar deshonrar más al noble que ha perdido su rango
«for great is the charity which you practice 234 when you give to a man who lost his possessions and rank of honor.» — El Menandro siriaco 233 tasa como gran caridad dar a quien perdió sus posesiones y su rango de honor
«And if you are very keen on not losing anything, 249 you should (also) not be keen on stealing.» — El Menandro siriaco 248 empareja el empeño en no perder nada con el deber de no robar
«As for the king, he is honored by his princes, 263 but the gods are despised by their priests.» — El Menandro siriaco 262 contrapone al rey honrado por sus príncipes a los dioses despreciados por sus sacerdotes
«With someone who is richer than you, do not dine every day, Prov 23:1-8; 287 for if you happen to visit him, 288 he would receive you with(in the bounds of) his daily expenditures;» — El Menandro siriaco 286 manda no cenar cada día con quien sea más rico; el tramo lleva dentro la referencia marginal a Proverbios que el troceo intercala
«but if he happens to visit you, 290 you would spend because of him what you have collected in thirty days, 291 and thereby ruin yourself.» — El Menandro siriaco 289 remata la regla con el gasto de treinta días que la visita del rico acarrearía
«312 Being silent is at all times a virtue. (B93) 313 Even if a fool is silent, he is counted wise.» — El Menandro siriaco 312 declara virtud el silencio en todo tiempo y cuenta por sabio hasta al necio callado
«322 Riches without fuss are a (true) power; 323 but not everyone knows how to administer them.» — El Menandro siriaco 322 declara verdadero poder la riqueza sin alboroto y niega que todos sepan administrarla
«336 Do not listen to a talkative and verbose woman; 118-22 337 do not believe her, if she complains to you of her husband;» — El Menandro siriaco 336 manda no escuchar a la mujer habladora ni creerle cuando se queje de su marido
«359 Do not turn away your eyes from your father and mother, 360 and do not curl your lips (in scorn) at "testicles" and "breasts,"» — El Menandro siriaco 359 manda no apartar los ojos del padre y de la madre ni torcer los labios ante lo que da vida
«Therefore, you shall not deny yourself the good things, 375 for better is one day under the sun» — El Menandro siriaco 374 manda no negarse las cosas buenas por ser mejor un día bajo el sol
«Not always, however, will last the affairs of men, 398 since their life is until the house of death/» — El Menandro siriaco 397 acota la duración de los asuntos de los hombres hasta la casa de la muerte
«And no one can choose and take for himself what is good 448 and avoid what is bad; 449 but men go their way according to what God measures out for them, 450 as long as he allows them to live.» — El Menandro siriaco 447 niega que nadie pueda escoger lo bueno y evitar lo malo, y hace ir a los hombres según lo que Dios les mide
«nor should we angrily complain against God 454 because of the misfortunes that befall us.» — El Menandro siriaco 453 prohíbe quejarse airadamente contra Dios por las desgracias que sobrevienen
«watched, but the dwelling place of men is Sheol,» — El Menandro siriaco, en el epítome, pone el Seol como morada de los hombres
«Before everything, fear God, (M. 8-9) 3 and honor the one that is older than you, <M. 13) 4 for thus you shall be honored by God.» — El epítome del Menandro siriaco abre mandando temer a Dios antes que nada y honrar al mayor; las cifras entre paréntesis son las concordancias con el Florilegio que el traductor intercala
«Good and excellent is friendship 407 which continues to the house of death.» — El Menandro siriaco 406 declara buena y excelente la amistad que continúa hasta la casa de la muerte; las cifras entre paréntesis son las concordancias de ediciones que el traductor intercala
«Praiseworthy is industry 413 when someone is energetic and successful.» — El Menandro siriaco 412 declara loable la laboriosidad de quien es enérgico y logra lo que hace
«I was tending my father's flocks; [and I discovered a lion and a wolf and I killed and rent them.] f 2 My hands made instruments, 8 and my fingers fashioned» — El Salmo 151A pone en boca de David el pastoreo de los rebaños de su padre y la hechura de instrumentos con sus manos; los corchetes son restituciones del traductor y las letras sueltas son sus llamadas de nota
«Because before my salvation could proceed from before him, I almost became two parts by* two beasts. However, he sent his angel and closed from me the gaping mouths; and redeemed my life from destruction,» — El Salmo 151B pone en boca de David el ángel enviado que cerró las fauces abiertas y redimió su vida de la destrucción
«From the openings' of the righteous ones is heard her voice; and from the congregation of the pious ones her song.» — El Salmo 154 hace oír la voz de la sabiduría desde las aberturas de los justos y su canto desde la congregación de los piadosos
«And in the multitude of the upright ones glorify his excellence; and with the faithful ones narrate his gloriousness.» — El Salmo 154 manda glorificar su excelencia en la multitud de los rectos y narrar su gloria con los fieles
«Behold the eye of the Lord will have pity upon the good ones;» — El Salmo 154 pone la mirada compasiva del Señor sobre los buenos
«Their discussions (are) on the Law of the Most High; and their word is to announce his power.» — El Salmo 154 pone las discusiones de los justos sobre la Ley del Altísimo y su palabra en anunciar su poder
«O Lord, do not condemn me according to my sins;» — El Salmo 155 pide al Señor no ser condenado según sus pecados
«O Lord, do not judge me according to my sins; because guilty* before you is every life.» — El Salmo 155 declara culpable ante él toda vida al pedir no ser juzgado según los propios pecados
«I called, "O Lord," and he answered me; [and he healed] my broken heart.» — El Salmo 155 pone en boca del orante el clamor atendido y el corazón quebrantado sanado; los corchetes son restitución del traductor
«Now I shall behold their shame; I trusted in you and shall not be ashamed.» — El Salmo 155 pone en boca del orante que verá la vergüenza de aquellos y que no quedará avergonzado por haber confiado
«Save Israel, your elect one; and those of the house of Jacob, your chosen» — El Salmo 155 cierra pidiendo la salvación de Israel, su elegido, y de los de la casa de Jacob
«Because your awesome magnificence cannot be endured; none can endure or stand before your anger and your fury against sinners;» — La Oración de Manasés declara insoportable su magnificencia temible y niega que nadie pueda resistir su ira contra los pecadores
«Because my sins exceeded the number of the sand(s) of the sea, and on account of the multitude of my iniquities,» — La Oración de Manasés pone los pecados del orante por encima del número de las arenas del mar
«Because of this (salvation) I shall praise you continually all the days of my life;» — La Oración de Manasés promete alabanza continua todos los días de su vida
«% And now, O Lord, I am justly afflicted, and as I deserve I am harassed; for already I am ensnared.» — La Oración de Manasés declara justa la aflicción y merecido el acoso del orante
«I am not worthy to look intently and see the height of heaven on account of the multitude of my iniquities.» — La Oración de Manasés declara al orante indigno de mirar y ver la altura del cielo por la multitud de sus iniquidades
«For you are* 13 God of the repenters.» — La Oración de Manasés llama al Señor Dios de los que se arrepienten
«Their sins were in secret, and even I did not know.» — Los Salmos de Salomón 1 ponen en boca del salmista que los pecados de aquellos eran en secreto y que ni él los conocía
«For he turned away his face from their mercy; (from) young and old and their children once again , J for they sinned once again by not listening.» — Los Salmos de Salomón 2 consignan que apartó su rostro de la misericordia de ellos, jóvenes, viejos y niños, por volver a pecar sin escuchar
«She took off the wreath of glory which God had put on her; in dishonor her beauty was thrown to the ground.» — Los Salmos de Salomón 2:21 describen a Jerusalén despojada de la guirnalda de gloria que Dios le había puesto
«And I saw and implored in the Lord's presence and said, "Let it be enough,» — Los Salmos de Salomón 2:22 ponen en boca del salmista la súplica de que baste ya
«Raising me up to glory, but putting to sleep the arrogant for eternal destruction in dishonor, because they did not know him.» — Los Salmos de Salomón 2:31 contraponen el ser alzado a la gloria y el ser dormido para destrucción eterna en deshonra
«The confidence* of the righteous (comes) from God their savior; sin after sin does not visit the house of the righteous.» — Los Salmos de Salomón 3 fundan en Dios su salvador la confianza de los justos y niegan que el pecado visite repetidamente su casa; el tramo lleva dentro las referencias marginales a los salmos que el troceo intercala
«This is the share" of sinners forever, but those who fear the Lord shall rise up to eternal life,» — Los Salmos de Salomón 3 reparten la suerte, la de los pecadores para siempre y la vida eterna para los que temen al Señor
«For you are good and merciful, the shelter of the poor.» — Los Salmos de Salomón 5 llaman a Dios bueno, misericordioso y abrigo de los pobres
«They have not remembered God, nor have they feared God in all these things; but they have angered God, and provoked him.» — Los Salmos de Salomón 4 consignan que no recordaron a Dios ni lo temieron en nada de aquello, sino que lo airaron y lo provocaron
«But your gift is abundantly good and rich, 18:1 and the one whose hope is in you will not be lacking gifts.» — Los Salmos de Salomón 5 declaran abundante y rico su don y niegan que falten dones a quien espera en él
«And the Lord fulfills every request from the soul that hopes in him; praised is the Lord, who shows mercy to those who truly love him.» — Los Salmos de Salomón 6 declaran que el Señor cumple toda petición del alma que espera en él; el verbatim lleva dentro la marca de plana que el troceo reemite
«I thought about the judgments of God since the creation of heaven and earth; I proved God right in his judgments in ages past.» — Los Salmos de Salomón 8 ponen en boca del salmista la meditación de los juicios de Dios desde la creación del cielo y de la tierra
«God was proven right in his condemnation of the nations of the earth, 2:10.15 and the devout of God are like innocent lambs among them.» — Los Salmos de Salomón 8 comparan a los devotos de Dios con corderos inocentes entre las naciones de la tierra; el tramo lleva dentro las referencias marginales que el troceo intercala
«The one who does what is right saves up life for himself with the Lord, and the one who does what is wrong causes his own life to be destroyed;» — Los Salmos de Salomón 9 reparten la suerte, el que obra rectamente atesora vida para sí con el Señor y el que obra mal causa la destrucción de la suya
«You bless the righteous, and do not accuse them for what they sinned. And your goodness is upon those that sin, when they repent.» — Los Salmos de Salomón 9 ponen la bondad de Dios sobre los que pecan cuando se arrepienten
«And the Lord will remember his servants in mercy, for the testimony of it (is) in the Law of the eternal covenant, and the testimony of the Lord (is) in the ways of men in (his) supervision.» — Los Salmos de Salomón 10 remiten el testimonio de la misericordia a la Ley del pacto eterno; el tramo lleva dentro las referencias marginales que el troceo intercala
«The words of the wicked man's tongue (are) twisted so many ways;» — Los Salmos de Salomón 12 describen la lengua del impío torcida de muchas maneras
«May God remove the lips of the criminals in confusion far from the Ps MM.» — Los Salmos de Salomón 12 piden que Dios aleje en confusión los labios de los criminales; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«For the Lord will spare his devout, and he will wipe away their mistakes with discipline.» — Los Salmos de Salomón 13:10 hacen que el Señor perdone a sus devotos y borre sus errores con disciplina
«But those who fear the Lord shall find mercy in it and shall live by their God's mercy; but sinners shall perish for all time.» — Los Salmos de Salomón 15:13 prometen misericordia a los que temen al Señor y la perdición perpetua a los pecadores
«Therefore their inheritance is Hades, and darkness and destruction; J^islio; and they will not be found on the day of mercy for the righteous.» — Los Salmos de Salomón 14 dan por herencia a los impíos el Hades, la oscuridad y la destrucción; el tramo lleva dentro las referencias marginales a Sabiduría que el troceo intercala
«But we hope in God our savior, 3:6; 8:33 for the strength of our God is forever with mercy.» — Los Salmos de Salomón 17 ponen la esperanza en Dios salvador y hacen eterna con misericordia la fuerza de su Dios; el tramo lleva dentro las referencias marginales que el troceo intercala
«I will give thanks to you, O God, who came to my aid for (my) salvation, and who did not count me with the sinners for (my) destruction.» — Los Salmos de Salomón 16 dan gracias a Dios por haber acudido en auxilio y por no haberlo contado con los pecadores
«But you, O God, overthrew them, and uprooted their descendants from the earth,» — Los Salmos de Salomón 17 consignan el derribo de aquellos y el desarraigo de su descendencia de la tierra
«The Lord is faithful in all his judgments 2:is; 3:3; 5:i; which he makes in the world.» — Los Salmos de Salomón 17:10 declaran al Señor fiel en todos los juicios que hace en el mundo; el tramo lleva dentro las referencias marginales que el troceo intercala
«He will not tolerate unrighteousness (even) to pause among them,» — Los Salmos de Salomón 17:27 niegan que el rey mesiánico tolere que la injusticia se detenga entre ellos
«And he will purge Jerusalem (and make it) holy as it was even from the beginning,» — Los Salmos de Salomón 17 hacen purgar Jerusalén y volverla santa como era desde el principio
«He will strike the earth with the word of his mouth forever; he will bless the Lord's people with wisdom and happiness.» — Los Salmos de Salomón 17:35 hacen golpear la tierra con la palabra de su boca para siempre y bendecir al pueblo del Señor con sabiduría y felicidad
«And he will not weaken in his days, (relying) upon his God, for God made him powerful in the holy spirit isa 11:2 and wise in the counsel of understanding, with strength and righteousness.» — Los Salmos de Salomón 17:37 lo hacen poderoso en el espíritu santo y sabio en el consejo del entendimiento; el tramo lleva dentro la referencia marginal a Isaías que el troceo intercala
«the Father of the blameless, the Hearer of those who call upon you with honesty, the one who knows the petitions unspoken.» — Las Oraciones Sinagogales Helenísticas llaman a Dios Padre de los irreprochables, el que oye a quienes lo invocan con honradez y conoce las peticiones no dichas
«For your forethought reaches as far as human (inner) feelings, and through (the) conscience you search each person's judgment, and in every region of the inhabited earth, the incense that comes through prayer and words is sent up to you.» — Las Oraciones Sinagogales Helenísticas extienden la previsión de Dios a los sentimientos interiores del hombre y hacen que escudriñe por la conciencia el juicio de cada uno
«you spoke to Moses, your faithful and holy servant, in the vision at the bush:» — Las Oraciones Sinagogales Helenísticas recuerdan lo dicho a Moisés, siervo fiel y santo, en la visión de la zarza
«while moon, for changing of seasons, increased and decreased, and night was named, and day was kindly addressed;» — Las Oraciones Sinagogales Helenísticas describen la luna que crece y mengua para el cambio de las estaciones; el tramo lleva dentro la referencia marginal al Génesis que el troceo intercala
«And (the) all-blazing luminaries are nourishers of these, keeping without trespass the long course,» — Las Oraciones Sinagogales Helenísticas llaman nutridores a las lumbreras que guardan sin traspaso su curso largo
«But when man was disobedient, You took away his deserved life.» — Las Oraciones Sinagogales Helenísticas atribuyen a la desobediencia del hombre la pérdida de la vida que le correspondía
«The chorus of stars amazes, p$ 146:4 LXX pointing out the one who numbered (them), and showing the one who named (them).» — Las Oraciones Sinagogales Helenísticas hacen del coro de las estrellas la señal del que las contó y las nombró; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«For this oracle is not ours, Master, but your servant's, saying, And you shall know in your heart that your God is (the) Lord,» — Las Oraciones Sinagogales Helenísticas declaran que el oráculo no es suyo sino de su siervo; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«Therefore, celebrating the resurrection festival on the Lord's day, we rejoice over the one who indeed conquered death,» — Las Oraciones Sinagogales Helenísticas celebran la fiesta de la resurrección en el día del Señor y se gozan en el que venció la muerte
«All of which the Lord's day surpasses, showing forth: the Mediator himself, the Supervisor, the Lawgiver, the cause of resurrection, the firstborn of all creation, the divine Word;» — Las Oraciones Sinagogales Helenísticas enumeran los títulos del Mediador, Supervisor, Legislador, causa de la resurrección, primogénito de toda la creación y Verbo divino
«I (i) O you who have fulfilled the promises which (were given) through the prophets, and have had mercy on Zion,» — Las Oraciones Sinagogales Helenísticas se dirigen al que cumplió las promesas dadas por los profetas y tuvo misericordia de Sion
«by your having exalted the throne of David, your servant, in her midst,» — Las Oraciones Sinagogales Helenísticas consignan la exaltación del trono de David, su siervo, en medio de ella
«We give thanks to you for all things, O Master Almighty, because you have not forsaken us with your mercies and your compassions;» — Las Oraciones Sinagogales Helenísticas dan gracias por todas las cosas al Amo Todopoderoso, que no los abandonó con sus misericordias
«To do so worthily would be impossible, but (to do so) according to (our) ability is holy.» — Las Oraciones Sinagogales Helenísticas declaran imposible dar gracias dignamente y santo hacerlo según la propia capacidad
«And how God, though he foresaw,' did not abandon the race of men, but summoned them at various times» — Las Oraciones Sinagogales Helenísticas niegan que Dios abandonara a la raza de los hombres aun previendo, y lo hacen convocarla en distintos tiempos
«the one who is forever, and who exists before the ages; the one needing nothing in any way, and greater than every cause and origin;» — Las Oraciones Sinagogales Helenísticas llaman a Dios el que es por siempre y existe antes de las edades, sin necesitar nada y mayor que toda causa y origen
«the one who gave standards for the Church, through the appearance in flesh of your Christ, subject to the witness by the Paraclete,» — Las Oraciones Sinagogales Helenísticas atribuyen a Dios el dar normas a la Iglesia por la aparición en carne de su Cristo; el tramo lleva dentro la referencia marginal que el troceo intercala
«the one who marked out beforehand, from the beginning, priests for dominion over your people:» — Las Oraciones Sinagogales Helenísticas lo llaman el que señaló de antemano, desde el principio, sacerdotes para el gobierno de su pueblo
«He does not desire the death of the sinner, but his repentance,» — Las Oraciones Sinagogales Helenísticas niegan que desee la muerte del pecador y ponen en su lugar el arrepentimiento
«Because with you there is the means for taking away sin!» — Las Oraciones Sinagogales Helenísticas declaran que en él está el medio para quitar el pecado; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«For you are the knowledge without beginning; the eternal vision;» — Las Oraciones Sinagogales Helenísticas lo llaman el conocimiento sin principio y la visión eterna
«For through him you freely gave being, (and) through him also you gave well-being.» — Las Oraciones Sinagogales Helenísticas reparten por él el ser y el bien ser
«For you said by your Wisdom, 3:19 Let us make man according to our image, Gen i:26 and according to (our) likeness; and let them rule the fish of the sea, and the winged birds of the heaven.» — Las Oraciones Sinagogales Helenísticas citan el hagamos al hombre a nuestra imagen como dicho por su Sabiduría; el tramo lleva dentro las referencias marginales al Génesis que el troceo intercala
«And you have indeed given to him, with reference to the soul, rational discrimination, distinguishing of piety and impiety, observation of right and wrong.» — Las Oraciones Sinagogales Helenísticas atribuyen al alma del hombre el discernimiento racional y la distinción entre piedad e impiedad
«and the dispenser of laws, and the rewarder of those keeping them, and the avenger of those transgressing them;» — Las Oraciones Sinagogales Helenísticas llaman a Dios dispensador de leyes, recompensador de los que las guardan y vengador de los que las traspasan
«you did not permit them to go astray, but showed forth your holy servant Moses, having given through him the written Law, as an aid to the natural (law).» — Las Oraciones Sinagogales Helenísticas hacen mostrar a Moisés y dar por él la Ley escrita como auxilio de la natural
«And you showed the creation to be your work, and you banished the polytheistic error.» — Las Oraciones Sinagogales Helenísticas declaran la creación obra suya y el destierro del error politeísta; el verbatim lleva dentro la marca de plana que el troceo reemite
«you broke down walls without machines (of war), and without human hand,» — Las Oraciones Sinagogales Helenísticas recuerdan las murallas derribadas sin máquinas de guerra ni mano humana; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
«the one who is known by all those who with good will seek you with rational natures;» — Las Oraciones Sinagogales Helenísticas llaman a Dios el conocido por cuantos lo buscan de buena voluntad con naturalezas racionales
«Because to you (belong) glory, praise, splendor, reverence, (and) worship;» — Las Oraciones Sinagogales Helenísticas le atribuyen la gloria, la alabanza, el esplendor, la reverencia y la adoración; el tramo lleva dentro la referencia marginal al salmo que el troceo intercala
About the work
1531 entries — what the apparatus and scholarship say about it«The ancient Jewish and Jewish-Christian documents that are here called Pseudepigrapha have in their long history been both problematic and promising in both Jewish and Christian communities.» — George W. MacRae abre el primer Foreword del tomo 1 nombrando la doble condición que el conjunto ha tenido para las dos comunidades que lo transmitieron o lo dejaron caer
«The Epistle of Jude, in its strong antiheretical polemic, refers at least twice to the language of the book we call 1 Enoch and in a third instance quotes it in an authoritative manner as prophetic.» — MacRae señala el testimonio interno del Nuevo Testamento: la Epístola de Judas alude dos veces a 1 Enoc y en un tercer lugar lo cita como profecía
«The Second Epistle of Peter, generally regarded as the latest of the New Testament books, incorporates much of Jude into its second chapter, but it is very careful to excise all of the allusions to the Pseudepigrapha.» — MacRae contrapone la conducta de 2 Pedro, que incorpora buena parte de Judas y suprime justamente sus alusiones a los pseudoepígrafos
«The problem to which this situation points is that of the canonical status of the Pseudepigrapha in early Christianity—and the consequent propriety or impropriety of citing them in public documents.» — MacRae enuncia el problema que esa divergencia plantea, el del estatuto canónico de estos escritos en el cristianismo primitivo y la licitud de citarlos
«In the synagogue the problem did not persist so long, and the decision was clearly against the Pseudepigrapha.» — MacRae traza el desenlace distinto del lado judío, donde la decisión contra los pseudoepígrafos fue temprana y no se prolongó
«Whatever canonical decisions were taken by the official leadership, it is clear that in popular religious circles, especially Christian ones, this literature continued to be prominent and to influence thought and piety.» — MacRae distingue la decisión de las jerarquías de la circulación efectiva: en los círculos populares, sobre todo cristianos, esta literatura siguió pesando en el pensamiento y en la piedad
«But perhaps even more important than such a largely accidental factor as manuscript discoveries has been the ever increasing acceptance of historical-critical method on the part of students of the Bible at all levels.» — MacRae pone el método histórico-crítico por delante de los hallazgos manuscritos como causa del renovado interés académico
«Thus it affords a rich insight into the creative religious imagination from a singularly important formative period in Western religious culture.» — MacRae califica la ganancia de esta edición por ser inclusiva y no selectiva, y la presenta como acceso a la imaginación religiosa de un periodo formativo
«Dr. James Moffatt sums up Manasseh, that royal rake, in a few simple words: "He did ample evil in the sight of the eternal to vex him" (2Chr 33:6).» — James T. Cleland, en el Foreword for Christians, cita a James Moffatt sobre Manasés; la cita bíblica entre comillas dobles es de Moffatt y la reproduce Cleland
«The God who forgave is the same, yesterday, today, and forever, the God of Jew and Christian alike.» — Cleland deriva de la Oración de Manasés su tesis de lectura, que el Dios que perdona es el mismo para el judío y para el cristiano
«We are both children of the Kingdom, and the Pseudepigrapha may become a bridge between the Old and New testaments, helping us cross to and fro, back and forth, until we are equally at home in both, to our mental satisfaction, and our spiritual growth in grace.» — Cleland propone la función que le da al conjunto desde el púlpito, la de puente entre los dos testamentos
«The point is that there is no such thing as a "canon" of the Pseudepigrapha.» — Samuel Sandmel, en el Foreword for Jews, niega que exista nada parecido a un canon de los pseudoepígrafos
«By and large it has been Christians who have done the painstaking work of gathering this material, comparing the various manuscripts, producing critical editions, and providing translations into modern languages.» — Sandmel consigna de quién ha sido el trabajo de recoger y cotejar este material, y lo atribuye en su mayor parte a estudiosos cristianos
«I do not think it is wrong to say that much of the Christian interest in the Pseudepigrapha in the early nineteenth century was based on the light this literature was deemed to throw on early Christianity.» — Sandmel declara el interés que a su juicio movió a la erudición cristiana del siglo XIX sobre estos textos
«Even more to be deplored was the circumstance that there were Christian scholars who seemed to feel the need to choose, as it were, between the Pseudepigrapha on the one hand and the rabbinic literature on the other hand, and who, on the basis of only part of the total Jewish literary productivity, came to some occasionally quixotic or reckless or even partisan conclusions about the nature of Judaism at the time of the birth of Christianity.» — Sandmel objeta la conducta de los estudiosos cristianos que buscaban en esta literatura el contraste desfavorable con el cristianismo, y nombra a R. H. Charles al hacerlo
«A complete turnaround in the approach to the Pseudepigrapha in the last decades has been most gratifying.» — Sandmel afirma el vuelco de las últimas décadas en el modo de acercarse a estos escritos
«It should be said that the relevancy of the Pseudepigrapha to early Christianity is not in any way diminished by the recent admirable mode of the study of Pseudepigrapha.» — Sandmel acota que el valor de los pseudoepígrafos para el cristianismo primitivo no mengua por estudiarlos en sí mismos
«The cooperative study enlisting the gifted minds of Christians of various denominations and Jews of varying backgrounds is surely as moving and exciting a development as any cooperative academic venture could be.» — Sandmel describe la composición del equipo que firma el volumen, con cristianos de varias denominaciones y judíos de formaciones distintas
«I do not think that the modern student needs to admire every example of the Pseudepigrapha, any more than we today need to regard every novel as a masterpiece.» — Sandmel enuncia su reserva de lector, que no hace falta admirar cada pieza de esta literatura
«At the outset it is wise to stress three caveats for the general reader:» — Charlesworth anuncia en el Editor's Preface las tres advertencias que antepone para el lector general
«The expanded definition of the Pseudepigrapha, now universally recognized as necessary by scholars, represents a more extended historical period than Charles's selection of writings; hence it must not be used prima facie as a group of writings representative of Early Judaism.» — Charlesworth sostiene que la definición ampliada de los pseudoepígrafos abarca un periodo más extenso que la selección de Charles, y advierte contra tomarla sin más por representativa del judaísmo temprano
«Conversely, late writings must not be ignored in a search for ideas possibly characteristic of Early Judaism; these documents frequently preserve edited portions of early Jewish writings.» — Charlesworth añade el reverso de esa advertencia, que los escritos tardíos conservan a menudo porciones editadas de escritos judíos antiguos
«Because it is a widely used term today, we have decided to retain the technical term "Pseudepigrapha"; it is explained in the following Introduction.» — Charlesworth declara por qué conserva el término técnico que da título al volumen
«Original Language. The translator briefly discusses the original language of the document, reviews published scholarly conclusions, and usually advocates one possibility.» — Charlesworth describe el apartado Original Language del formato común, donde cada traductor discute la lengua del original y suele inclinarse por una
«Date. The contributor assesses the debates (if any) over the date of the original composition, explains, if appropriate, the dates of any subsequent expansions or interpolations, and then presents his or her own scholarly opinion.» — Charlesworth describe el apartado Date, donde el contribuyente sopesa los debates sobre la fecha y termina dando su propia opinión
«Relation to Canonical Books. The expert assesses the possible relationships between the pseudepigraphon and writings now customarily judged canonical.» — Charlesworth describe el apartado Relation to Canonical Books, donde cada experto sopesa la relación del pseudoepígrafo con los escritos hoy tenidos por canónicos
«An alphabetical listing is confusing, however, because some of the documents collected below are known by more than one title, some may be listed alphabetically according to more than one word in the title, and—most importantly— an alphabetical order is artificial and does not signal the relationships between documents that are related.» — Charlesworth objeta el orden alfabético por tres razones que enumera, entre ellas que varios documentos se conocen por más de un título
«In the past scholars often felt free to emend a text and to aim at a loose idiomatic translation (although Charles himself was a literalist).» — Charlesworth traza el cambio de costumbre en la traducción y anota entre paréntesis que Charles mismo era literalista
«While we have aimed whenever possible at an idiomatic rendering, we have avoided the temptation to paraphrase the meaning of a complicated passage or to conceal sometimes confusing readings behind elegant English prose.» — Charlesworth fija el criterio de traducción del volumen, que renuncia a parafrasear el pasaje difícil o a esconder la lectura confusa tras una prosa elegante
«I am indebted to the editors and staff at Doubleday, to my Board of Advisors, to the external readers, notably H. D. Betz, I. Gruenwald, J. Neusner, J. F. Oates, B. Schaller, J. L. Sharpe III, J. F. Strange, N. Turner, J. C. VanderKam, and F. W. Young, who have labored over many of these contributions, and to the contributors, who had to live for a long time with a frequently stern and demanding editor.» — Charlesworth nombra en los agradecimientos a la editorial y al consejo que acompañaron el trabajo
«Western culture has been largely shaped by a unique collection of ancient books: the Bible.» — Charlesworth abre la Introduction for the General Reader situando la Biblia como el conjunto que dio forma a la cultura de Occidente
«We know so little about these sources that we cannot be certain of the extent to which they were actual documents.» — Charlesworth traza la premisa de la búsqueda de escritos perdidos, que los autores bíblicos dependieron de fuentes que ya no existen y de las que no se sabe siquiera si fueron documentos
«One of these lists is a catalogue, perhaps from the sixth century, falsely attributed to Athanasius of Alexandria (c. 296-373).» — Charlesworth data y atribuye la primera de las listas antiguas de libros extracanónicos, y dice de ella misma que es un pseudoepígrafe: un catálogo falsamente puesto bajo el nombre de Atanasio de Alejandría
«The present edition of the Pseudepigrapha reflects the search for lost writings.» — Charlesworth declara qué principio organiza la edición frente a las listas antiguas
«Many documents, recently discovered in the Near East or recognized in distinguished libraries, are translated here into English for the first time.» — Charlesworth consigna que varios de los documentos del volumen se vierten al inglés por primera vez
«Not including the documents placed in the Supplement, the writings now available for the first time in English are the Testament of Adam,» — Charlesworth enumera los escritos que aparecen por primera vez en inglés fuera del Supplement
«When R. H. Charles published his edition of the Pseudepigrapha there was widespread agreement that the Hebrew canon, the Old Testament, was fixed finally at Jamnia around A.D. 90.» — Charlesworth traza el desplazamiento del consenso sobre el cierre del canon hebreo desde la edición de R. H. Charles
«The New Testament canon was not closed in the Latin Church until much later; certainly not before the late fourth century and long after Constantine the Great established Christianity as the official religion of the Roman Empire.» — Charlesworth data el cierre del canon del Nuevo Testamento en la Iglesia latina y lo sitúa después de Constantino
«Even in America today there are different canons among the various Christian communions: for example, Protestants exclude from the canon the Apocrypha, the additional books in the Greek Old Testament; the Roman Catholics, following the edicts of the Council of Trent in 1546, include them as deuterocanonical.» — Charlesworth consigna que hoy conviven canones distintos entre las confesiones cristianas, con los deuterocanónicos dentro o fuera según Trento
«For our present purposes it is wise to add to the above insights the recognition that many authors of pseudepigrapha believed they were recording God's infallible words.» — Charlesworth enuncia el dato que a su juicio importa para leer estos escritos, que muchos de sus autores creían estar registrando palabras infalibles de Dios
«The author of Jude, in verses 14 and 15, quoted as prophecy a portion of 1 Enoch, and this passage, 1 Enoch 1:9, has now been recovered in Aramaic from one of the caves that contained the Dead Sea Scrolls.» — Charlesworth empareja la cita de Judas con el hallazgo de Qumrán: el pasaje citado como profecía es 1 Enoc 1:9 y ha aparecido en arameo entre los rollos del mar Muerto
«Webster's Third New International Dictionary (p. 1830) defines the term as denoting "spurious works purporting to emanate from biblical characters.» — Charlesworth cita la definición de Webster y la objeta en la frase siguiente por desechar los escritos antiguos como ilegítimos
«Three reactions appear to this definition: First, it would have been informative to clarify for whom the writings are "not considered canonical or inspired.» — Charlesworth reacciona a la definición del Random House pidiendo que se diga para quién no son canónicos ni inspirados esos escritos
«Third, it is unfortunate that neither of the two definitions presented by these authoritative volumes recognizes that this term is also employed for documents not related to the Bible.» — Charlesworth objeta a los dos diccionarios que ninguno reconozca que el término se usa también para documentos sin relación con la Biblia
«moreover, "pseudepigrapha" is a technical term for some writings by the post-Platonic Pythagoreans.» — Charlesworth consigna el otro uso del término, que nombra también escritos de los pitagóricos posplatónicos
«In entitling the volume The Old Testament Pseudepigrapha, I have had to take a stance on the definition of "pseudepigrapha" as illustrated by the selection of works other than those included by Charles.» — Charlesworth declara que titular así el volumen lo obligó a tomar postura sobre la definición, y lo mide por lo que incluye frente a Charles
«Only two works from Charles's volume of seventeen documents are not included: Pirke Aboth and "The Fragments of a Zadokite Work," the former because it is rabbinic and the latter because it is now recognized to belong among the Dead Sea Scrolls.» — Charlesworth nombra las dos únicas piezas de Charles que quedan fuera y da el motivo de cada una
«Obviously, the numerous qualifications (e.g. "with the exception of," "often," "customarily," "frequently," "almost always") warn that the above comments do not define the term "pseudepigrapha"; they merely describe the features of this collection.» — Charlesworth acota su propia descripción: las salvedades que la pueblan advierten que lo dicho no define el término sino que describe los rasgos de esta colección
«The following collection of fifty-two writings together with a long Supplement has evolved from the consensus that the Pseudepigrapha must be defined broadly so as to include all documents that conceivably belong to the Old Testament Pseudepigrapha.» — Charlesworth cifra el conjunto en cincuenta y dos escritos más un Supplement y declara el consenso que lo sostiene
«First and second are the works of the Jewish philosopher and exegete Philo of Alexandria (c. 20 B.C.-A.D. 50) and the Jewish historian Josephus (c. A.D. 37-C. 100); these are essential reading for an understanding of» — Charlesworth enumera las diez colecciones vecinas que considera necesarias para entender el periodo, y abre por Filón y Josefo
«Third are the Dead Sea Scrolls, which are Jewish sectarian documents first found in 1947 in caves to the west of the Dead Sea; these inform us of the apocalyptic and eschatological ideas and of the surprising interpretations of the Old Testament by one sect of Jews, which flourished from the second century B.C. (c. 150 B.C.) to the first century A.D.» — Charlesworth describe los rollos del mar Muerto como la tercera de esas colecciones y declara su importancia para leer varios pseudoepígrafos
«Sixth are the "Jewish" magical papyri, especially those edited by K. L. Preisendanz; these should not be ignored, as should become evident from a careful reading of some pseudepigrapha, especially the Prayer of Jacob, the Prayer of Joseph, and the History of Joseph.» — Charlesworth pone los papiros mágicos judíos entre las diez colecciones vecinas y nombra la edición de Preisendanz
«Seventh are the Hermetica, which are writings of the first few centuries A.D. attributed to Hermes that describe the means to personal salvation; these may contain (although I personally am not convinced) some early Jewish traditions that are important for an understanding of Early Judaism and earliest Christianity.» — Charlesworth sitúa la Hermetica entre esas colecciones y la describe como escritos de los primeros siglos atribuidos a Hermes
«Eighth are the Nag Hammadi codices; these Coptic codices were composed from perhaps the first to the fourth centuries A.D., but were not found until 1945 in Upper Egypt.» — Charlesworth incluye los códices de Nag Hammadi como la octava colección vecina y los data
«Tenth are the Apocrypha, which are writings that like many pseudepigrapha are usually related to the Hebrew scriptures; as indicated earlier, the Apocrypha are documents preserved in the Greek, but not in the Hebrew, Old Testament.» — Charlesworth describe los Apócrifos como la décima colección y traza su relación con las escrituras hebreas
«First, there is the very abundance of the literature, although we possess only part of the writings produced» — Charlesworth abre el balance de lo que enseñan estos escritos por la abundancia misma de la literatura, de la que solo se conserva una parte
«It is obvious that post-exilic Judaism was distinguished by voluminous and varied literature: from the production of» — Charlesworth traza el rasgo que le atribuye al judaísmo posexílico, una literatura voluminosa y variada
«Third, we learn from the Pseudepigrapha that the consecutive conquests of Palestinian Jews by Persians, Greeks, and Romans, and the intermittent invasions by Syrian, Egyptian, and Parthian armies did not dampen the enthusiasm of religious Jews» — Charlesworth enuncia el tercer aprendizaje, el peso de las conquistas sucesivas de Palestina sobre los judíos
«Fourth, the Pseudepigrapha attest that post-exilic Jews often were torn within by divisions and sects, and intermittently conquered from without by foreign nations who insulted, abused, and frequently employed fatal torture.» — Charlesworth enuncia el cuarto, las divisiones y sectas internas del judaísmo posexílico
«A new picture has been emerging because of ideas preserved in the documents collected below.» — Charlesworth declara que de estos documentos está saliendo una imagen nueva del periodo
«We cannot identify with certainty any author of a pseudepigraphon as being a Pharisee or an Essene or a member of another sect.» — Charlesworth niega que pueda adscribirse con certeza a ningún autor de un pseudoepígrafe a los fariseos, los esenios o cualquier otro grupo
«Authors of some pseudepigrapha, basing their insight upon the story of Adam and Eve's first sin, described in Genesis 3, took the position that evil was dominant in the world because of Eve's sin.» — Charlesworth traza cómo algunos pseudoepígrafos derivan del primer pecado de Adán y Eva la explicación del mal
«The source of the guilt shifts completely from Eve to Adam in 4 Ezra.» — Charlesworth señala el desplazamiento de la culpa de Eva a Adán en 4 Esdras
«All these explanations, despite their significant differences, reflect the seriousness with which evil was perceived by post-exilic Jews, and all attempt to absolve God of the responsibility for evil.» — Charlesworth se niega a armonizar esas explicaciones y las deja como testimonio de la seriedad con que se percibió el mal
«With these caveats it is possible to point out that early Jews tended to emphasize God's holiness, majesty, gloriousness, and sovereignty; he was transcendent.» — Charlesworth enuncia, con sus salvedades por delante, la tendencia que atribuye a los judíos tempranos respecto de Dios
«Significantly, most pseudepigrapha do not contain a reference to the coming of a Messiah; and it is impossible to derive a systematic description of the functions» — Charlesworth consigna una negativa medida: la mayoría de los pseudoepígrafos no menciona la venida de un Mesías
«Only five pseudepigrapha contain clearly Jewish traditions about the Messiah.» — Charlesworth cifra en cinco los pseudoepígrafos con tradiciones claramente judías sobre el Mesías
«When "all is accomplished" the Messiah will be revealed and the righteous resurrected (2Bar 29f.).» — Charlesworth resume el papel del Mesías en 2 Baruc 29 y siguientes, donde se revela cuando todo está cumplido
«According to the third section (4Ezra 13:3-14:9), the Messiah, who is "my son" (13:32, 37, 52; 14:9; cf. 7:28f.) and "a man" (13:26, 32), withstands a warring multitude and consumes them with "a stream of fire" that proceeds from his mouth.» — Charlesworth consigna los versículos en que 4 Esdras llama hijo mío al Mesías
«Noteworthy is the portrayal of a Messiah who is son of Joseph, and a Messiah who is son of David (45:5).» — Charlesworth consigna en un texto tardío la figura doble de un Mesías hijo de José y un Mesías hijo de David
«Scholars generally agree that the Old Testament writings, with the possible exception of Isaiah 26 and Daniel 12, do not contain explicit references to the resurrection» — Charlesworth traza el consenso sobre la ausencia de resurrección en el Antiguo Testamento salvo dos pasajes posibles
«Sheol and the netherworld ('ere$) is described as the abode of the dead, not of people who continue to live» — Charlesworth describe el Seol como morada de los muertos y no de quienes siguen viviendo
«Some pseudepigrapha, even more than these other documents, contain many passages that with pellucid clarity express the belief in a resurrection after death» — Charlesworth señala que algunos pseudoepígrafos expresan con claridad la creencia en la resurrección, más aún que los otros conjuntos
«The author of 2 Baruch, moreover, devotes a section, 49-52, to the description of the resurrected body.» — Charlesworth localiza en 2 Baruc 49 a 52 la descripción del cuerpo resucitado
«Paradise is placed sometimes in the third heaven (2En 8A, ApMos 37:5, 40:1), and sometimes on the earth (lEn» — Charlesworth consigna la divergencia de emplazamiento del Paraíso, unas veces en el tercer cielo y otras en la tierra, con sus locators internos
«The contradicting ideas should not be explained away or forced into an artificial system.» — Charlesworth fija la regla de lectura ante esas divergencias, que no se expliquen ni se fuercen dentro de un sistema artificial
«Such ideas in the Pseudepigrapha witness to the fact that Early Judaism was not a speculative philosophical movement or theological system, even though the Jews demonstrated impressive speculative fecundity.» — Charlesworth deriva de esas ideas contradictorias su caracterización del judaísmo temprano frente a un movimiento filosófico especulativo
«These introductory comments are far too brief to constitute an introduction to the Pseudepigrapha, and they should not be taken to indicate that scholars have arrived at anything like» — Charlesworth acota el alcance de su propia introducción y avisa de que no sustituye a una introducción a los pseudoepígrafos
«Marginal references are kept to a minimum and except in rare occasions are limited to significant parallels in biblical and apocryphal writings.» — La Explanation of Typographical and Reference Systems declara el criterio de las referencias marginales, limitadas a paralelos significativos con escritos bíblicos y apócrifos
«The manuscripts from which the translators have worked usually do not separate the text so that each new thought or development in the narrative is indicated.» — La misma explicación consigna que los manuscritos no traen divididos los desarrollos del relato y que las subdivisiones las ponen los traductores
«Unfortunately there is presently no consensus regarding the precise definition of this adjective; confusion sometimes arises because it is employed frequently in contradictory ways.» — Charlesworth abre la introducción a la literatura apocalíptica consignando que no hay consenso sobre la definición del adjetivo y que se emplea de maneras contradictorias
«Some scholars have argued that "apocalyptic" denotes a specific type of revelatory literature that has a narrative structure and unique characteristics, such as pseudonymity, bizarre images, and visions of the end of time or of the numerous heavens; according to them apocalyptic literature tends to represent a well-defined literary genre.» — Charlesworth expone la primera postura, la que hace de lo apocalíptico un género literario con pseudonimia, imágenes extrañas y visiones del fin
«Other scholars—more impressed by the different features of the documents that are "apocalypses"—have claimed that "apocalyptic" does not denote a specific genre but a religious bearing that is preoccupied by the approach of the end of all normal time and history.» — Charlesworth expone la segunda postura, la que niega que sea un género y lo tiene por un talante religioso ante el fin del tiempo
«The dissimilarities and contradictions among the apocalyptic writings—especially the different attitudes toward revolution and the contrasting descriptions of the various heavens and Paradise—should caution us against perceiving late biblical religion as if it were a coherent uniform movement.» — Charlesworth objeta que se hable de una religión apocalíptica como movimiento, y apoya la objeción en las contradicciones entre los propios escritos
«The presence of the term "apocalypse" in the title of a document does not qualify it immediately as an apocalypse; likewise the absence of such a term does not exclude it from being an apocalypse.» — Charlesworth niega que la palabra apocalipsis en el título de un documento baste para clasificarlo
«The various pseudepigrapha must not be forced into categories developed by modern analysis; the following collection is arranged primarily for convenience and to denote general literary similarities and differences.» — Charlesworth fija la advertencia de método que gobierna la sección, que los pseudoepígrafos no se fuercen dentro de categorías del análisis moderno
«Some scholars believe that the original language of 1 Enoch is Hebrew; others, however, think it is Aramaic; still others contend that the book, like Daniel, was composed partly in Hebrew and partly in Aramaic.» — E. Isaac abre la discusión de la lengua original de 1 Enoc repartiendo a los estudiosos entre el hebreo, el arameo y las dos
«Neither theory provides wholly convincing arguments which may be accepted without reservations.» — Isaac declara su reserva sobre esas teorías, que ninguna convence sin reparos
«1 Enoch is clearly composite, representing numerous periods and writers.» — Isaac describe 1 Enoc como obra compuesta de periodos y manos distintas
«1 Enoch is found complete only in the Ethiopic (Ge'ez) Version, for which more than forty manuscripts are known to exist as of this writing.» — Isaac consigna que 1 Enoc se conserva completo solo en la versión etiópica, con más de cuarenta manuscritos conocidos
«However, fragments of the work are also found in Aramaic, Greek, and Latin.» — Isaac añade los testimonios fragmentarios en arameo, griego y latín
«Milik argues for a pre-Christian Qumran Enochic Pentateuch which contained a much longer version of the astrological writings, and, most importantly, instead of the Similitudes, another work entitled the Book of Giants.» — Isaac expone la tesis de Milik sobre un Pentateuco enóquico precristiano de Qumrán
«No fragment from the Similitudes has been recovered.» — Isaac consigna la negativa que sostiene el argumento de Milik, que no se ha recuperado ningún fragmento de las Similitudes
«This hypothesis is not supported by any solid evidence and has been subjected to serious criticism, in particular by the members of the SNTS Pseudepigrapha Seminar which met in 1977 in Tubingen and in 1978 in Paris.» — Isaac objeta la hipótesis de Milik por falta de evidencia sólida y remite a la crítica que ha recibido
«The consensus of the members was that the Similitudes were Jewish and dated from the first century A.D.» — Isaac consigna el consenso de los reunidos, que tuvieron las Similitudes por judías y del siglo primero
«Milik has argued that the reference to angels flying "with wings" (lEn 61:1) points to a post-Christian period for the composition of the Similitudes.» — Isaac expone el argumento de Milik sobre los ángeles que vuelan con alas en 1 Enoc 61:1 como marca de fecha poscristiana
«Our manuscript does not support him; it has no reference to angels flying 4 4with wings" (see translation and n. below).» — Isaac objeta con su propio manuscrito, que no dice que los ángeles vuelen con alas; el troceo rinde la comilla de apertura como 4 4
«In conclusion, I am convinced that 1 Enoch already contained the Similitudes by the end of the first century A.D.» — Isaac cierra su discusión de la fecha declarando su convencimiento de que 1 Enoc ya contenía las Similitudes a fines del siglo primero
«The evidence concerning the origin of the Ethiopic version of 1 Enoch is also lacking.» — Isaac consigna la falta de evidencia sobre el origen de la versión etiópica
«It seems clear, nonetheless, that 1 Enoch was well known to many Jews, particularly the Essenes, and early Christians, notably the author of Jude.» — Isaac traza la circulación de 1 Enoc entre judíos, particularmente esenios, y entre los primeros cristianos
«More important, however, is the light it throws upon early Essene theology and upon earliest Christianity.» — Isaac declara dónde pone él la importancia del libro, en la luz que arroja sobre la teología esenia temprana y sobre el cristianismo más antiguo
«Many Church Fathers, including Justin Martyr, Irenaeus, Origen, and Clement of Alexandria, either knew 1 Enoch or were inspired by it.» — Isaac enumera a los Padres que conocieron o usaron 1 Enoc
«Among those who were familiar with 1 Enoch, Tertullian had an exceptionally high regard for it.» — Isaac destaca a Tertuliano entre ellos por su estima excepcional del libro
«But, beginning in the fourth century, the book came to be regarded with disfavor and received negative reviews from Augustine, Hilary, and Jerome.» — Isaac data en el siglo cuarto el vuelco del juicio eclesiástico sobre el libro
«The God of 1 Enoch is the righteous and just God of the Old Testament; he is the Creator of the world, the holy lawgiver, the dispenser of history, and the ultimate judge of all.» — Isaac describe al Dios de 1 Enoc como el Dios justo del Antiguo Testamento y creador del mundo
«1 Enoch transforms this idea into a theology of fallen angels, who consorted with women and produced giants who sinned against the people.» — Isaac traza la operación teológica del libro sobre Génesis 6, que convierte a los hijos de Dios en ángeles caídos engendradores de gigantes
«They corrupted the people through the instructions in forbidden sciences like making arms, cosmetics, precious metals.» — Isaac enumera las ciencias prohibidas con que, según el libro, los ángeles corrompieron a los hombres
«Enoch's intercession on behalf of the fallen angels fails; he is instructed, on the contrary, to predict their final doom (12—16).» — Isaac consigna que la intercesión de Enoc por los ángeles caídos fracasa y que se le manda anunciarles su condena
«One of the central emphases of 1 Enoch is that sinners are economic exploiters, the political oppressors, and the socially unjust people of this world.» — Isaac señala quiénes son los pecadores en 1 Enoc, explotadores económicos y opresores políticos
«Time should be reckoned only by the sun, not by the moon as in the Pharisaic lunar calendar.» — Isaac consigna la norma calendárica del libro, que el tiempo se cuente por el sol y no por la luna del calendario fariseo
«The author's solar year consists of 364 days, and not 365'A, a fact of which he is also aware.» — Isaac cifra el año solar del autor en trescientos sesenta y cuatro días, y anota que el autor conoce la otra cifra
«The Messiah in 1 Enoch, called the Righteous One, and the Son of Man, is depicted as a pre-existent heavenly being who is resplendent and majestic, possesses all dominion, and sits on his throne of glory» — Isaac describe al Mesías de 1 Enoc como ser celestial preexistente, llamado el Justo y el Hijo del Hombre; el tramo se corta antes de la llamada de nota siguiente
«It appears to me that in general A is superior to B and C, often giving shorter and more difficult readings (see, for instance, 71:8f.).» — Isaac declara su juicio sobre los testigos y prefiere el manuscrito A por dar lecturas más breves y más difíciles
«I have been as faithful as possible to A, following it even when B and C and all other known witnesses, attested by the variations of other manuscripts given in the apparatus of Charles (EC), disagree with it, except in clear cases where A obviously transmits grammatical, syntactical, or scribal errors.» — Isaac fija su regla de edición, seguir a A aun contra todos los demás testigos salvo error gramatical o de copista evidente
«It should be noted here that my translation, though very faithful to the text, is in general not always literal.» — Isaac acota el carácter de su propia traducción, fiel al texto y no siempre literal
«The importance of A is unfortunately reduced by the carelessness of the scribe (e.g. 45:1; 48:10).» — Isaac señala el límite de su manuscrito base, cuyo valor mengua por el descuido del copista
«It is also possible that the scribe of A used two manuscripts as he worked or copied one manuscript freely; that may be the reason why fols. 103r-106v (lEn 78:8b-82:20) are a duplicate of fols. 96r-99r (or vice versa), showing each time several variations—perhaps two scribes with very similar hands copied parts of A, using separate texts.» — Isaac propone una explicación de los folios duplicados de A, dos manuscritos a la vista o dos copistas de mano parecida
«I am the last person to claim that this translation is flawless; by its nature, every translation involves a subjective dimension which may lead to errors.» — Isaac declara la reserva con que entrega su trabajo, que toda traducción lleva una dimensión subjetiva
«sharp distinctions are drawn between the opposing cosmic powers of good and evil and between the present and coming ages.» — Isaac describe el marco dualista de 1 Enoc, con potencias cósmicas opuestas y dos edades
«No wonder, therefore, that the book was highly regarded by many of the earliest apostolic and Church Fathers.» — Isaac consigna la estima en que los Padres apostólicos tuvieron el libro
«On the other hand, it is hardly possible to understand any aspect of the religious tradition and thought of Ethiopia, the country in which it survived, without an understanding of it.» — Isaac declara el otro lado de su importancia, que sin él no se entiende la tradición religiosa de Etiopía, el país donde sobrevivió
«Still more significant is the influence of Enochic ideas on Ethiopian Christian theology.» — Isaac subraya la influencia de las ideas enóquicas en la teología cristiana etíope
«The moon rises (and sets) during seven or eight days in the outermost gates (i.e. gates six and one) but only one or two days in all other gates (i.e. gates two to five).» — Isaac, en nota al Libro astronómico, formula la regla simple que a su juicio el texto transmite corrompido en los versículos 7 a 9
«The Ethiopic Book of Enoch (Henok), also known as 1 Enoch, is the oldest of the three pseudepigrapha attributed to Enoch, the seventh descendant of Adam and Eve» — E. Isaac abre su introducción consignando la atribución del libro a Enoc, séptimo descendiente de Adán y Eva, y lo llama el más antiguo de los tres pseudoepígrafos puestos bajo ese nombre
«This tradition of Enoch's spiritual relocation gave rise to many haggadic stories» — Isaac deriva de Génesis 5:24 la tradición del traslado espiritual de Enoc y de ahí los relatos hagádicos
«The whole is suffused with teaching about God which is uncompromisingly monotheistic, notwithstanding the abundant mythology.» — F. I. Andersen describe la doctrina de 2 Enoc como monoteísta sin concesiones pese a la abundancia de mitología
«The main doctrinal point, which is reiterated throughout, is that the Lord is the sole Creator.» — Andersen fija el punto doctrinal que el libro repite, que el Señor es el único Creador
«There is no interest in history.» — Andersen consigna una negativa sobre el libro, que no tiene interés en la historia
«Many other ideas, some quite strange, appear along the way; but the main concern is with the origin of things.» — Andersen nombra las virtudes cardinales del libro, el cuidado del pobre y la pureza sexual, y señala que la preocupación central es el origen de las cosas
«The most systematic description arises from the journey through the seven heavens.» — Andersen localiza en el viaje por los siete cielos la descripción más sistemática del cosmos que el libro ofrece
«Attempts have been made to classify the known manuscripts into textual families.» — Andersen consigna los intentos de clasificar los manuscritos en familias textuales
«Without critical editions of them all, this procedure is premature.» — Andersen objeta que esa clasificación sea prematura sin ediciones críticas de todos ellos
«The fourteenth-century copy of Merilo Pravednoe, which is the oldest of all the manuscripts, is so far the only one that has been published in facsimile.» — Andersen data en el siglo catorce la copia del Merilo Pravednoe y la señala como la más antigua y la única publicada en facsímil
«This circumstance makes it all the more difficult to settle textual problems within the Slavonic manuscripts.» — Andersen consigna la negativa que complica todo el problema textual, que no se conoce ningún texto griego de 2 Enoc
«Earlier investigators, notably Sokolov and R. H. Charles, accepted the longer texts as nearest to the original, and explained the shorter ones as the result of condensation.» — Andersen expone la posición de Sokolov y de R. H. Charles, que tenían los textos largos por más cercanos al original
«N. Schmidt, A. Vaillant, and N. A. Meshchersky, in contrast, concluded that the longer texts were the result of expansion and heavy interpolation.» — Andersen contrapone la de Schmidt, Vaillant y Meshchersky, que tenían los textos largos por expansión e interpolación
«In the present state of our knowledge, the genuineness of any disputed passage is difficult to judge.» — Andersen declara el límite de lo que hoy puede decidirse sobre la autenticidad de cualquier pasaje disputado
«It is possible that some early Slav assembled these materials and translated them, but he is hardly likely to have composed them.» — Andersen objeta la tesis de que la obra sea una confección eslava medieval tardía
«It is theoretically possible that the book, or at least parts of it, came directly from Hebrew into Slavonic.» — Andersen admite como posibilidad teórica que el libro pasara del hebreo al eslavo sin intermediario
«Since no manuscripts older than the fourteenth century are known, any time before that is available as the date by which the book reached its present form.» — Andersen fija el techo de la datación en la ausencia de manuscritos anteriores al siglo catorce
«The most remarkable token of continued puzzlement over this work is the failure of scholars to decide whether it came from Jewish or Christian circles.» — Andersen señala la señal más notable de la perplejidad que rodea a la obra, que los estudiosos no han decidido si es de medio judío o cristiano
«In spite of its evident biblical style, there is no point at which it can be shown to depend on the text of the New Testament, barring obvious Christian glosses, whose extraneous character is betrayed by their presence in only one manuscript or at most in manuscripts of one family.» — Andersen consigna la negativa que sostiene esa indecisión, que no hay punto en que el libro dependa del texto del Nuevo Testamento
«In spite of one extraordinary passage which says that Enoch takes away the sin of the world, there is another which denies any efficacy for mediatorial prayer, even Enoch's.» — Andersen señala una contradicción interna de 2 Enoc, entre el pasaje que hace que Enoc quite el pecado del mundo y el que niega eficacia a la oración mediadora
«This does not mean that the work is Jewish; it lacks some of the most distinctive and definitive tenets of main-line Judaism.» — Andersen niega que de ahí se siga que la obra sea judía, porque le faltan tesis definitorias del judaísmo principal
«The monotheism is stark, but the God is altogether forbidding—not like the merciful father of all mankind that Jews and Christians believe in—and the attempts to describe him border on the ridiculous, although intended to be reverent and awesome.» — Andersen describe el monoteísmo del libro como descarnado y al Dios como del todo inaccesible
«Creation itself is explained by the extraordinary and quite unphilosophical notion that, when God alone existed, he was not at rest.» — Andersen consigna la noción con que el libro explica la creación, que Dios solo, cuando existía solo, no estaba en reposo
«A disproportionate amount of space is given to the duties of the innumerable angels in the various heavens, with the result that God himself is hardly involved in running the universe.» — Andersen mide el espacio que el libro da a los deberes de los ángeles y la consecuencia, que Dios apenas interviene en el gobierno del universo
«Man is the facsimile of God, God's visible face.» — Andersen recoge la fórmula del libro sobre el hombre, facsímil de Dios y rostro visible suyo
«There is no schema of chapters and verses common to the manuscripts, and no agreed convention among modern scholars.» — Andersen consigna la negativa que complica la cita de 2 Enoc, que no hay esquema de capítulos y versículos común a los manuscritos
«The existing literature probably uses Charles's schema more than any other, so this has been retained here as much as possible.» — Andersen declara por qué conserva el esquema de Charles, por ser el más usado en la literatura existente
«It seeks to reproduce the peculiarities of the original sources as precisely as English will permit, even though the result might not be elegant.» — Andersen enuncia el segundo objetivo de su traducción, reproducir las peculiaridades de las fuentes aunque el resultado no sea elegante
«These aims sometimes conflict. The two manuscripts chosen are A (for the shorter recension) and J (for the longer).» — Andersen nombra los dos manuscritos que imprime en paralelo, A para la recensión breve y J para la larga
«First, because up to now it has never been published or used, and its very existence has escaped the attention of Western scholars;» — Andersen da las tres razones de su elección de A, la primera que nunca se había publicado ni usado
«It is wise at this time to leave such questions open.» — Andersen declara la abstención con que resuelve esas dudas textuales, dejarlas abiertas por ahora
«In short, the translation of the shorter recension presented here is the text of A supplemented by B and V.» — Andersen resume la composición de su recensión breve, el texto de A suplido con B y con V
«Even so, it ends abruptly, and after 71:5 R is the only witness to the Melchizedek story in the longer tradition.» — Andersen consigna que solo el manuscrito R testimonia la historia de Melquisedec en la tradición larga tras 71:5
«Trivialities, such as the article, which does not exist in Slavonic, have not been included in this schema.» — Andersen declara qué queda fuera de su aparato, las trivialidades como el artículo, que no existe en eslavo
«Great importance is attached to the books that Enoch wrote in heaven.» — Andersen señala la importancia que el libro da a los libros que Enoc escribió en el cielo
«It could mean no more than an explanation of Enoch's premature death as an act of God.» — Andersen mide el laconismo de Génesis 5:24 y admite que podría no decir más que una muerte prematura por acto de Dios
«In 2Kgs 2:3 the Lord "took" Elijah to heaven without dying, and it was easy to see this as supplying the missing details of Enoch's translation.» — Andersen empareja el caso de Enoc con el de Elías arrebatado en 2 Reyes 2:3, que suministraba los detalles que faltaban
«In this respect 2En is more primitive, or at least closer to the Heb. than these later accounts.» — Andersen sitúa a 2 Enoc más cerca del hebreo que los relatos posteriores en el modo de decir el arrebato
«But there are some passages which are under pressure to include the netherworld (18:7).» — Andersen localiza el infierno de 2 Enoc en el norte del tercer cielo y señala pasajes que presionan por incluir el inframundo
«We cannot tell how close this is to the stoikheia of the NT.» — Andersen declara el límite de lo que puede decirse sobre la relación de esos elementos con los stoikheia del Nuevo Testamento
«The military character of the Lord's heavenly retinue goes back to the war theology of early Israel.» — Andersen remonta el carácter militar del séquito celeste del Señor a la teología de guerra del Israel antiguo
«This feature of 2En is thus typically Jewish. But this does not mean that 2En is to be explained in terms of the Jewish liturgical year as we know it from biblical or rabbinic sources.» — Andersen tiene por típicamente judío el rasgo calendárico de 2 Enoc y a la vez niega que se explique por el año litúrgico judío conocido
«2En is heterodox in the matter of the calendar, but not unique.» — Andersen califica a 2 Enoc de heterodoxo en materia de calendario y niega que sea único en eso
«2En does not contain such polemic, but its lunar calendar is geared to the solar year.» — Andersen contrasta 2 Enoc con Jubileos: no trae la polémica contra el calendario lunar y engrana su calendario lunar con el año solar
«The idea that angels supervise the heavenly bodies in their movements is prominent in 2En.» — Andersen consigna el rasgo que atraviesa 2 Enoc, que los ángeles supervisan el movimiento de los cuerpos celestes
«Regularity is not automatic; there are no fixed laws of nature identical with the will of God or the truths of mathematics.» — Andersen deriva de ahí una tesis sobre el orden del mundo en el libro, que la regularidad no es automática ni hay leyes fijas de la naturaleza
«Both recensions have more in common with Jude than with 2Pet.» — Andersen compara las dos recensiones con Judas y con 2 Pedro y halla en ambas más comunidad con Judas
«The evidence is not clear-cut enough to permit the explanation that the long recension is an expansion of the short one under the influence of Jude.» — Andersen declara que la evidencia no basta para explicar la recensión larga como expansión de la breve bajo influjo de Judas
«Two principles operate oppositely. On the one hand, since the worst is the corruption of the best, the depth of all is proportional to original rank.» — Andersen enuncia el principio con que el libro ordena a los ángeles caídos, que la profundidad de la caída es proporcional al rango original
«This is not dismissed as impossible because their doom is inevitable.» — Andersen consigna la petición de los ángeles caídos a Enoc de que rece por ellos, y que el texto no la descarta por imposible
«It has the tree of life, and rivers come from it.» — Andersen sitúa el jardín maravilloso al noroeste, cerca del monte divino, con el árbol de la vida y los ríos que salen de él
«The idea of the LORD "ascending" into Paradise is incongruous with his usual location in the seventh heaven.» — Andersen señala una incongruencia del relato, que el Señor ascienda al Paraíso cuando su lugar habitual es el séptimo cielo
«But since there are fallen angels in both the second and the fifth heaven, and both good and bad human beings in the third heaven, this Paradise is not between two clearly defined levels of good and evil.» — Andersen sitúa el Paraíso del tercer cielo entre los niveles y a la vez niega que quede entre dos planos nítidos de bien y de mal
«The corruptible does not become incorruptible, it puts on incorruptibility.» — Andersen precisa el giro del texto de lo concreto a lo abstracto, que lo corruptible no se vuelve incorruptible sino que se reviste de incorrupción
«The Essenes believed that Paradise was in the north.» — Andersen consigna la creencia esenia de que el Paraíso estaba en el norte, al hilo del emplazamiento que da 2 Enoc
«There is nothing here that any god-fearer, Jew or Christian, would not affirm.» — Andersen mide el contenido moral de esa lista de vicios y observa que nada de ello dejaría de afirmar un temeroso de Dios, judío o cristiano
«Even so the schemes are compatible, at least when the glosses are removed; but here the black arts are forbidden.» — Andersen consigna que en ese tramo las artes negras quedan prohibidas y que los esquemas de vicios son compatibles una vez quitadas las glosas
«It is not clear what astronomical realities are meant by prikhoidenia, "transitions." A U have probably simplified the text for this reason.» — Andersen declara el límite de su lectura de las transiciones astronómicas del cuarto cielo
«The strictly mechanical timetable does not suggest free rational beings (Origen equates freedom and rationality).» — Andersen objeta que esas figuras sean seres racionales libres, y apoya la objeción en el horario estrictamente mecánico
«Origen, assuming that all creatures are capable of development, and therefore of good and evil, does not exempt the heavenly bodies from this rule.» — Andersen trae a Orígenes al contraste: para él los cuerpos celestes no quedan exentos de la capacidad de desarrollo y de bien y de mal
«This is supported by Scriptures in which commands are addressed to stars as if to responsible beings.» — Andersen consigna el segundo apoyo de Orígenes, los pasajes de la Escritura que dirigen órdenes a las estrellas como a seres responsables
«Their course (they descend to the earth in short MSS, they go around under the earth in long MSS, and this is probably the original picture).» — Andersen reparte las divergencias sobre el curso de esas criaturas y se inclina por el cuadro de la recensión larga
«Among many details, 2En evidently does not know about the rejuvenating immersion of the phoenix at sunrise.» — Andersen consigna una negativa medida sobre el fénix, que 2 Enoc no conoce la inmersión rejuvenecedora del ave al amanecer
«We are to imagine six openings along the eastern horizon (perhaps an actual structure), which, when viewed from the proper point, make the place of sunrise move one stadium (or two) each day.» — Andersen reconstruye el cuadro de las seis aberturas del horizonte oriental por donde el lugar de la salida del sol se desplaza cada día
«The scribes were looking at sunrise from the human point of view; but the originals describe it from the sun's point of view.» — Andersen distingue el punto de vista de los copistas del de los originales, humano el primero y solar el segundo
«The picture is far from clear. There are twelve gates, each corresponding to one month of the solar year (but these months are not those of any known calendar).» — Andersen declara la oscuridad del cuadro lunar y cuenta doce puertas, una por mes del año solar que el libro usa
«These gates are not the same as the gates of the sun—six in the east, six in the west—and the months connected with those gates are quite different in their division of the year.» — Andersen distingue esas puertas de las del sol, seis al oriente y seis al occidente, con división del año distinta
«The presence of fragments of ideas from lEn in longer MSS, and their absence from shorter MSS, disproves the theory that longer MSS have been interpolated.» — Andersen deriva de la presencia de fragmentos de 1 Enoc en los manuscritos largos una objeción a la teoría de la interpolación
«Many differences can only be explained if the shorter MSS have been abbreviated.» — Andersen sostiene que muchas diferencias solo se explican si los manuscritos breves han sido abreviados
«The loss is due to homoeoteleuton of repeated jako.» — Andersen atribuye una pérdida textual al homeotéleuton del jako repetido
«Only P has regular ch. headings. They are sporadic in other MSS.» — Andersen consigna que solo el manuscrito P trae encabezados regulares de capítulo y que en los demás son esporádicos
«It should be noted that P is the only MS that calls the "men" "angels" at this point.» — Andersen señala que solo P llama ángeles a los varones en ese punto
«Thus Cancer is in conjunction with the sun at the summer solstice; and so on.» — Andersen lee los trópicos solares del texto por la conjunción de Cáncer con el sol en el solsticio de verano
«information, found only in MSS of the longer recension, is probably interpolated and cannot be used to date the main texts.» — Andersen declara que la información propia de la recensión larga es probablemente interpolada y no sirve para datar los textos principales
«When this is supplied to A U the correct total is obtained.» — Andersen consigna que el total correcto de días se obtiene al suplir a A y U el dato del duodécimo mes
«The purely provisional state of the present treatment of 2 Enoch must be underscored, at every level: text, translation, and notes. In spite of years of endeavor, including a visit to the U.S.S.R. in search of manuscripts, many needed materials are still not available» — Andersen subraya en su Translator's note el estado provisional de su tratamiento del texto, de la traducción y de las notas
«2 (Slavonic Apocalypse of) ENOCH [A] the shorter [J] the longer recension» — El encabezado de la traducción declara las dos columnas paralelas que el volumen imprime, la recensión breve y la larga
«Both Jewish and Christian lists vary extensively in both the identity and the hierarchical sequence of these ten (or nine).» — Andersen consigna la variación de las listas judías y cristianas de esos diez o nueve órdenes, tanto en identidad como en jerarquía
«The attribute "many-eyed" is only in J P, and, like the following trisagion, is probably an intrusion from Christian liturgy.» — Andersen atribuye a intrusión de la liturgia cristiana el atributo de muchos ojos y el trisagio que sigue
«The survival of the same details in both recensions at 39:3 shows that the comparison with hot iron is original; but here (22:1) it is lacking in all shorter MSS.» — Andersen coteja las dos recensiones y sostiene que la comparación con el hierro candente es original
«In the case of Enoch the impression is given that entrance to heaven is possible only if death is circumvented.» — Andersen deriva del caso de Enoc la impresión de que la entrada al cielo solo es posible si se esquiva la muerte
«Enoch not only attains the rank (i.e. location and function) of an angel; he becomes like the members of the highest echelon in the seventh heaven.» — Andersen mide el ascenso de Enoc y dice que no solo alcanza el rango de ángel sino que se hace como los del escalón más alto del séptimo cielo
«On the contrary, the differentiation in the hierarchy of moral beings is entirely due to the freedom of their rational natures.» — Andersen recoge de Orígenes que la diferenciación jerárquica de los seres morales se debe por entero a la libertad de sus naturalezas racionales
«Vrevoil's epithet here (swift in wisdom) agrees with Hermes' reputation for nimble wit.» — Andersen empareja a Vrevoil con Hermes y con los libros de Thoth por el epíteto de rápido en sabiduría
«The connection with creation is found also in the Apocryphon of John, where it is likened to the restlessness of Sophia at the beginning.» — Andersen empareja ese desasosiego divino con el Apócrifo de Juan, donde se compara con el desasosiego de Sofía
«They cannot be connected with the dualism of the Bogomils, which is quite outright—dva nafala (= arkhai) suti: edino ubo blago, drugoe zlo, "There are two originals: one good, the other evil"» — Andersen niega que ese dualismo pueda ligarse al de los bogomilos, y lo califica de cosmofísico y no espiritual ni ético
«It is worth noting that Damascius, last of the pagan Neoplatonic philosophers, quotes from the Babylonian creation epic and identifies the two ultimate principles of Babylonian cosmology, the primal water elements, Apsu and Tiamat (abyss), as ark-hai.» — Andersen trae a Damascio, último de los neoplatónicos paganos, que cita el poema babilonio de la creación y nombra los dos principios últimos
«The two recensions are very different at this point, yet they agree in the central fact that fire was derived from rock and angels were made out of fire.» — Andersen consigna el acuerdo de las dos recensiones en el hecho central, que el fuego salió de la roca y los ángeles del fuego
«It is not even clear that the seven crystalline circles of 2En 27:3 are the same as the Pythagorean or Ptolemaic spheres.» — Andersen niega que la cosmología de ese tramo tenga que ver con la de los capítulos 3 a 21, y duda de identificar los siete círculos con las esferas pitagóricas o ptolemaicas
«Note also that these planetary orbits are counted from the top down, whereas the heavens are numbered from the bottom up.» — Andersen señala el sentido inverso de las dos cuentas, las órbitas planetarias de arriba abajo y los cielos de abajo arriba
«2En 31:4 is different again, casting Satan in the role of rival to Adam as ruler of the earth.» — Andersen singulariza 2 Enoc 31:4, que pone a Satanás como rival de Adán en el gobierno de la tierra
«In general, 2En's strong overarching monotheism keeps its dualistic tendencies within limit.» — Andersen mide el alcance del dualismo del libro y sostiene que su monoteísmo lo mantiene dentro de un límite
«The command to disseminate the revealed teaching contrasts with the typical gnostic injunctions to conceal the mysteries and impart them only to the worthy.» — Andersen contrapone el mandato de difundir la enseñanza revelada a las prescripciones gnósticas de ocultar los misterios
«This favors the reading of A U at 8:1, even though 2En has not reproduced the quotation from ICor» — Andersen apoya la lectura de A y U en 8:1 con la segunda recensión eslava de la Disputatio
«But against this is the Paleja tradition that Enoch's righteousness was his refusal of the counsel of the giants, already abroad in his lifetime.» — Andersen contrapone a la lectura futura de ese pasaje la tradición de la Paleja, que hacía consistir la justicia de Enoc en rechazar el consejo de los gigantes
«The "guardians" are not identified. One suspects angels, since various duties have been assigned to them, notably the preservation of the books for use in the end-time.» — Andersen declara que el texto no identifica a los guardianes y sospecha que son ángeles encargados de preservar los libros para el fin del tiempo
«There should be no doubt that the reading in A U—tila, "body"—found also in B, is correct.» — Andersen fija la lectura correcta de un término y nombra los manuscritos que la sostienen
«It is probable that the full list of twelve causes of diversity among human beings is original. It is not systematic; but A's version» — Andersen tiene por original la lista completa de las doce causas de diversidad entre los seres humanos y la declara no sistemática
«The universal kinship of the human race is both biological and theological.» — Andersen califica de notable la idea del parentesco universal del género humano, biológico y teológico a la vez
«The general principle is that future rewards as well as punishments will correspond to behavior in this life.» — Andersen enuncia el principio general del libro sobre premios y castigos, que corresponderán a la conducta de esta vida
«The idea that he who gives alms deposits treasure in heaven is an ethical commonplace in Judaism and Christianity.» — Andersen sitúa como lugar común del judaísmo y del cristianismo la idea de que quien da limosna deposita tesoro en el cielo
«This suggests that isticanije should be connected with istecu, "plaintiff," and refers to the "accusation" made by the victim, as in 58:6.» — Andersen liga el término del texto a la acusación que la víctima hace, tal como el libro la pone en boca del animal
«The fact that pokaanije (metanoia) is not used points up once more the total absence from 2En of the fundamental Jewish-Christian belief in human repentance and divine forgiveness as the prime factors in man's salvation.» — Andersen consigna una ausencia medida en 2 Enoc, la de la creencia judeocristiana en el arrepentimiento humano y el perdón divino
«The receiver, when his misery is relieved, must not become haughty: otherwise he forfeits his reward for his previous endurance of poverty.» — Andersen distingue las dos caras de la limosna en ese capítulo y la condición que pone al que recibe
«In fact one has only to glance at Kahana's translation to realize that literal backtranslation into Heb. yields perfect classical narrative prose.» — Andersen sostiene que la retroversión literal al hebreo de esos giros da prosa narrativa clásica, y remite a la traducción de Kahana; el libro imprime *back-translation* con guion léxico partido por el salto de renglón y el programa lo devuelve unido
«Vaillant gives the impression that 2En's erroneous figure of 120 days came from the Chronicle {Secrets. p. 119, n. 7). But neither of his identified sources make such a statement.» — Andersen objeta la impresión que da Vaillant sobre el origen de la cifra errónea de ciento veinte días y consigna que las fuentes que identifica no la traen
«Gorsky already observed the difference between this work and lEn; but Popov, in his 1880 edition of the Poltava MS, thought they were the same, and the matter completely escaped the attention of Western scholars for decades.» — Andersen traza la historia de la confusión entre este texto y 1 Enoc, con Gorsky que los distinguía y Popov que los tuvo por el mismo
«The prestige deserved by this manuscript because of its antiquity is offset by the fact that the text has been rewritten with such extreme liberty.» — Andersen mide el prestigio del manuscrito más antiguo contra la libertad con que fue reescrito su texto
«The MSS are very divergent in their reading of this verb, upon which so much depends at this crucial point; for it defines Enoch's cosmic role.» — Andersen consigna la divergencia de los manuscritos en el verbo que define el papel cósmico de Enoc
«The month is roughly May or June, but being lunar it moves in relation to the fixed annual solar points of equinoxes and solstices.» — Andersen sitúa ese mes lunar hacia mayo o junio y señala que se desplaza respecto de los puntos solares fijos del año
«Since the nature of the "gifts" is not specified, it is not clear whether they are sacrifices or any kind of votive offering.» — Andersen declara la indeterminación de los dones del texto, que no se especifica si son sacrificios o cualquier ofrenda votiva
«The integration of biblical data with material gleaned from other sources is made more difficult by problems within the Gen account itself.» — Andersen mide la dificultad de integrar los datos bíblicos con el material de otras fuentes y la remite a problemas del propio relato del Génesis
«The scribes evidently had difficulty with this term, which is very important for understanding 2En's doctrine of creation.» — Andersen consigna la dificultad de los copistas con un término que tiene por muy importante para la doctrina de la creación de 2 Enoc
«There seems to be no logical way of combining the recommended responses, unless oturizati means "release" the yoke from someone else, or oturisiti means "forgive" your persecutors.» — Andersen declara que no halla manera lógica de combinar las respuestas recomendadas en ese pasaje
«Having passed through six heavenly palaces, one within the other, Ishmael is challenged by the guardian angels at the gate of the seventh, innermost palace.» — P. Alexander resume la primera sección de 3 Enoc, la ascensión de Ismael por seis palacios celestes hasta el desafío de los ángeles guardianes a la puerta del séptimo
«Ishmael sees the curtain {pargod) that hangs before God's face, and represented on that curtain the whole course of human history from Adam until the coming of the Messiah.» — Alexander describe la cortina pargod que cuelga ante el rostro de Dios y en la que Ismael ve representada la historia humana entera desde Adán hasta la venida del Mesías
«There is no reason to suppose that the work has been translated into Hebrew from another language, such as Aramaic, in which some Merkabah traditions were written down.» — Alexander niega que la obra sea traducción de otra lengua, como el arameo en que se pusieron por escrito algunas tradiciones de la Merkabá
«It is probable that the redundant style belonged originally to the Merkabah hymns but came in the end to pervade the whole of the Merkabah literature.» — Alexander atribuye el estilo redundante a los himnos de la Merkabá y traza su extensión a toda la literatura de la Merkabá
«The nub ofGraetz's case, however, was the contention that the crudely anthropomorphic doctrine of Si cur Qomah, found in the Jewish mystical literature (see below), is dependent on the teaching of Islamic mushabbiha sects, such as the Mughiriyya, followers of the heretic al-Mughira b. Sa» — Alexander expone el núcleo de la tesis de Graetz, que la doctrina antropomórfica del Shi'ur Qomah dependería de la enseñanza del islam
«There was no need to invoke Islam to explain the mystics' favorable views of Enoch; they were simply carrying on an indigenous Jewish tradition with its roots in Palestinian apocalyptic in the Maccabean period, if not earlier (see below).» — Alexander objeta esa tesis y sostiene que la estima mística de Enoc continúa una tradición judía autóctona con raíces en el apocalipsis palestino macabeo
«But this loanword could hardly have entered Hebrew and Judeo-Aramaic before the fifth or sixth century A . D . , for it was then that Latin borrowings, especially of administrative and military terms, entered these languages en bloc (pp. 133f.).» — Alexander data el préstamo latino que se propone para Metatrón y lo sitúa no antes de los siglos quinto o sexto
«Many of the bowls cannot be dated with certainty, but those from Nippur (among which are some of our most informative texts on Metatron) were found in stratified deposits and have been dated archaeologically to the seventh century A . D . at the very latest.» — Alexander data por estratigrafía los cuencos de encantamiento de Nippur, entre los textos más informativos sobre Metatrón
«What we cannot be certain of is when the Merkabah teachings first began to spread from the East to the West, and how exactly they were transmitted.» — Alexander declara lo que no puede fijarse, cuándo empezaron a difundirse las enseñanzas de la Merkabá de oriente a occidente y cómo se transmitieron
«The work draws extensively on Palestinian apocalyptic traditions about Enoch (see below), and some of its distinctive ideas can be paralleled in Palestinian sources; e.g. the identity of Enoch and Metatron is attested in one of the Palestinian Targumim» — Alexander traza la deuda de 3 Enoc con las tradiciones apocalípticas palestinas sobre Enoc y con la identificación de Enoc y Metatrón
«Despite efforts to keep Merkabah teaching secret, we are not entirely in the dark as to its contents in the talmudic period; some elements of it are disclosed.» — Alexander consigna que, pese al secreto, algunos elementos de la enseñanza de la Merkabá del periodo talmúdico se dejan ver
«As Scholem has pointed out, the whole force of this exegesis turns upon an allusion to the Merkabah hymns: Just as the hayyot (the holy creatures) bearing up the Merkabah sing hymns to the Merkabah, so the kine bearing up the Ark sang hymns to the Ark.» — Alexander recoge de Scholem que esa exégesis se apoya en una alusión a los himnos de la Merkabá y al canto de las hayyot
«A patristic text appears to indicate that students of Ma ca$eh Merkabah were already speculating in the talmudic period on the mystical body of God.» — Alexander señala un texto patrístico que indicaría especulación sobre el cuerpo místico de Dios ya en el periodo talmúdico
«There are two possible explanations of this fact: it is possible that the Babylonian mystics were less inhibited than their Palestinian counterparts about disclosing the contents of Ma ca£eh Merkabah; or else the Babylonian Talmud may contain further developments of the Merkabah tradition which originated among the Babylonian mystics.» — Alexander ofrece dos explicaciones posibles de la mayor franqueza babilonia sobre el contenido del Ma'aseh Merkabá
«Given the rigorous preparations for the ascent, the sense of anticipation and the aura of mystery and awe with which the act was surrounded, this repetition would have been potent enough to have sent the adepts into trance.» — Alexander describe la repetición de palabras y sonidos como recurso capaz de inducir el trance, dadas las preparaciones rigurosas del ascenso
«It is not clear whether any of these utterances have been incorporated directly into the Merkabah texts; it is possible that some of the angelic names and magical formulae are glossolalia.» — Alexander declara la indeterminación sobre si algunas de esas emisiones entraron directamente en los textos, y apunta a la glosolalia
«It is not clear whether there was ever any attempt to impose an absolute ban on Merkabah mysticism in rabbinic circles, but strong efforts were certainly directed toward containing it:» — Alexander consigna que no consta prohibición absoluta del misticismo de la Merkabá en círculos rabínicos y sí esfuerzos por contenerlo
«Undoubtedly the closest parallels are with Gnosticism. Indeed, Scholem has argued that Merkabah mysticism is to be regarded as "Jewish Gnosticism"» — Alexander sitúa los paralelos más cercanos en el gnosticismo y recoge la tesis de Scholem de llamar al misticismo de la Merkabá gnosticismo judío
«Eleleth, Sagacity, the Great Angel who stands in the presence of the Holy Spirit, comes down from heaven to instruct Norea about the origin of the archons.» — Alexander empareja la escena de revelación por un ángel con el texto gnóstico en que Eleleth instruye a Norea sobre el origen de los arcontes
«According to this text the adept on his ascent to the Merkabah must pass through seven doors (the doors of the heavenly palaces), each of them controlled by powerful angels (cf. 3En 18:3).» — Alexander remite al Hekalot Rabbati, donde el adepto pasa en su ascenso por siete puertas de los palacios celestes
«It must also be recognized that parallels to Merkabah mysticism can be found not only in Gnosticism but also in the Hermetic writings, the Chaldean Oracles, the magical papyri (such as the so-called "Great Magical Papyrus of Paris"),» — Alexander extiende los paralelos a los escritos herméticos, los Oráculos Caldeos y los papiros mágicos
«Even the paganism of late antiquity was closer to Merkabah ideas than we might at first suppose, for, as E. R. Dodds points out, there were many pious pagans who, by the second century A . D . , had come to regard the gods of classical Greek mythology as "no more than mediating daemons, satraps of an invisible, supramundane King.» — Alexander trae a E. R. Dodds para acercar el paganismo tardoantiguo a las ideas de la Merkabá
«Thus Hagigah 12b records an opinion that there are only two heavens, while MidraS Tehillim 114:2 (ed. Buber, 236a) states that some held that there are three.» — Alexander consigna las opiniones divergentes sobre el número de cielos, dos en Hagigah 12b y tres en el Midrash Tehillim
«The first heaven is called Wilon, the "Veil." It separates the lower and the upper worlds, and its opening and shutting may have been regarded as causing the alternation of light and darkness.» — Alexander nombra el primer cielo Wilon, el Velo, que separa los mundos y cuya apertura y cierre se tenía por causa de la alternancia de luz y tiniebla
«The motif of the seven hekalot is peculiar to the Merkabah tradition, though it is not found in all the Merkabah texts; thus it is notably absent from the early work Re'uyot Yehezqe'l.» — Alexander declara propio de la tradición de la Merkabá el motivo de los siete hekalot y consigna que falta en la obra temprana Re'uyot Yehezqe'l
«The centerpiece of the heavenly world is the Merkabah, which stands in the innermost of the seven palaces and bears the throne of glory (kisse* hakkabdd).» — Alexander sitúa la Merkabá en el más interior de los siete palacios, portando el trono de gloria
«The Merkabah mystics were greatly exercised by the problem of who (or what) occupies the throne of glory, and how he (or it) should be represented.» — Alexander enuncia el problema que ocupaba a los místicos de la Merkabá, quién o qué ocupa el trono de gloria y cómo representarlo
«is greatly interested in the names of the angels. This interest was partly theurgical: To know the angels' names was to have the power to invoke them» — Alexander declara el interés teúrgico por los nombres de los ángeles, que conocerlos daba el poder de invocarlos
«It should be remembered that an angelic name such as Metatron does not necessarily have an etymology; it could be gibberish, like the magical names cAdiriron and Dapdapiron.» — Alexander admite que un nombre angélico como Metatrón puede no tener etimología y ser galimatías, como 'Adiriron y Dapdapiron
«similarities would be that originally Metatron and Michael were one and the same angel: Michael was the angel's common name, Metatron one of his esoteric, magical names.» — Alexander propone que Metatrón y Miguel fueran originalmente el mismo ángel, uno el nombre común y otro un nombre esotérico y mágico
«The apocalyptic texts do not seem to go so far as to say that Enoch was transformed into an archangel when he was translated into heaven, but some of them speak of his exaltation in language which could be taken to imply this (see esp. 2En 22:8).» — Alexander acota lo que dicen los textos apocalípticos, que no llegan a decir que Enoc fuera transformado en arcángel al ser trasladado
«but it pre-exists the body as well, and descends from the heavenly storehouse of souls» — Alexander describe la doctrina del alma que allí opera, preexistente al cuerpo y descendida del almacén celeste de las almas
«Its basic scheme is as follows: Under the protection of two heavenly guides Enoch passes through the seven heavens and views the contents of each heaven.» — Alexander describe el esquema de 2 Enoc y lo acerca a 3 Enoc más aún que 1 Enoc, con el paso por los siete cielos bajo dos guías celestes
«The first of the published fragments alludes to various orders of angels and mentions in particular seven "sovereign princes" {nesPe ros), i.e. archangels.» — Alexander consigna en los fragmentos publicados la mención de siete príncipes soberanos, es decir arcángeles
«He has attempted to show that there are significant parallels between these Merkabah physiognomies and 4QCryptic (pp. 304f.).» — Alexander recoge el intento de emparejar las fisiognomías de la Merkabá con el texto críptico de Qumrán
«However, all of this is very uncertain.» — Alexander declara la incertidumbre de todo ese tramo de su argumento
«The Qerobah is attributed to Meshullam b. Kalonymus (10th-l 1th cent, A.D.), but it seems that he did not compose this particular hymn; he simply lifted it bodily from the Merkabah traditions with which he was acquainted.» — Alexander atribuye la Qerobah del servicio de Yom Kippur a Meshullam ben Kalonymus y sostiene que no compuso ese himno sino que lo tomó de las tradiciones de la Merkabá
«It is possible that the Merkabah texts were first brought to southern Italy by Aaron of Baghdad, who arrived there in the ninth century.» — Alexander propone que Aarón de Bagdad llevara los textos de la Merkabá al sur de Italia en el siglo noveno
«On the other hand, the parallelism could have deeper significance: It may be meant to suggest that the ascent of Ishmael (and so of every adept) is in certain respects analogous to the elevation of Enoch.» — Alexander propone que el paralelismo entre el ascenso de Ismael y la elevación de Enoc sea deliberado
«The idea probably is that Metatron is the Prince of the World, in charge of the seventy princes of kingdoms (see "Theological Importance").» — Alexander lee la cifra de los nombres de Metatrón por su condición de Príncipe del Mundo a cargo de los setenta príncipes de los reinos
«According to b.Ber 17a. the righteous will feast on the brightness of the Sekinah in the world to come.» — Alexander recoge de Berakhot 17a que los justos se banquetearán con el resplandor de la Shekiná en el mundo por venir
«removal of-the Sekinah in 3En appears to be absolute and final: this would accord with the emphasis in Merkabah mysticism on the transcendence of God (see "Theological Importance").» — Alexander declara absoluta y final la retirada de la Shekiná en 3 Enoc y la liga al énfasis del misticismo de la Merkabá en la trascendencia de Dios
«Note also the "seven qualities that minister before the throne of glory—wisdom, righteousness, justice, loving-kindness and compassion, truth and peace"» — Alexander enumera las siete cualidades que sirven ante el trono de gloria según el Alfabeto de Aqiba
«The twenty-two letters: God carved them and shaped them, weighed them, changed them round and combined them and created with them the soul of all that has been created, and the soul of all that will be created.» — Alexander cita la doctrina de las veintidós letras grabadas, pesadas y combinadas para crear el alma de todo lo creado
«Mus, however, has "Nuri'el," which corresponds more closely to the rest of the angelic names in the list; nurd' is the Aram, for "fire."» — Alexander coteja las lecturas del nombre del ángel del fuego y prefiere la que corresponde al arameo para fuego
«It runs counter to the whole tenor of the foregoing description of the role of Metatron, and is probably aimed at minimizing his powers:» — Alexander tiene por añadido secundario un tramo que corre contra el tenor de la descripción de Metatrón y apunta a menguar sus poderes
«The Merkabah texts normally speak of "binding" in connection with the heavenly crowns:» — Alexander consigna el uso técnico de atar que los textos de la Merkabá aplican a las coronas celestes
«The angels who move the heavenly bodies (Galgalli'el. 'Opanni'el, Rahati'el, and Kokabi'el) are subordinate to the angels of the seven heavens.» — Alexander ordena la jerarquía de los ángeles que mueven los cuerpos celestes bajo los ángeles de los siete cielos
«SoterasTel is the accuser who stands for strict justice; he seeks to punish men by burning them in the River of Fire:» — Alexander reparte los papeles del tribunal celeste y nombra a Soterasi'el como acusador de la justicia estricta
«The reference is probably to the seven angels who serve within the curtain and are party to the deepest secrets of God;» — Alexander identifica a los siete ángeles que sirven dentro de la cortina y participan de los secretos más hondos de Dios
«Rikbi'el is rekeb, "chariot" (a synonym of merkabah). plus 'el, "God."» — Alexander da la etimología de Rikbi'el a partir de carro, sinónimo de merkabah, más el nombre divino
«The third is weak, though not entirely lacking in force.» — Alexander pesa uno a uno los argumentos de datación y declara débil el tercero sin quitarle toda fuerza
«Finally, we should note that although there is some evidence (particularly in later apocalyptic texts) that trances were experienced by the apocalyptists and that trance-inducing techniques were occasionally used by them, the theurgic element is much more explicit and overt in the Merkabah tradition:» — Alexander consigna la evidencia de trances entre los apocalípticos y la matiza en su alcance
«Ezekiel employs the language of the nature theophanies ("fire, lightning, storm") to express the appearance of God's glory.» — Alexander describe el lenguaje de teofanías naturales con que Ezequiel expresa la aparición de la gloria de Dios
«He is instructed by the archangels Vreveil and Gabriel about various subjects, particularly the workings of nature and the story of creation.» — Alexander resume la instrucción de Enoc por Vreveil y Gabriel sobre el funcionamiento de la naturaleza y la historia de la creación en 2 Enoc
«As we noted above, H. Graetz argued that the Merkabah doctrine of Si cur Qomah was influenced by anthropomorphic views of God held by certain Islamic thinkers.» — Alexander recuerda el argumento de Graetz sobre el influjo de pensadores islámicos en la doctrina del Shi'ur Qomah
«t. "The head of every session of the heavenly academy," lit. "the head of every session [or "chapter"! of the denizens of the heights"; Heb. rd'S kol pereq» — Alexander traduce literalmente el título de jefe de toda sesión de la academia celeste
«The original title of 3 Enoch appears to have been Seper Hekalot (The Book of the Palaces), but it has also been known as The Chapters of Rabbi Ishmael, and The Book of Rabbi Ishmael the High Priest; one manuscript refers to chapters 3-15 as 'The Elevation of Metatron." The name 3 Enoch was coined by H. Odeberg for his edition of 1928» — Alexander nombra el título original de 3 Enoc, Seper Hekalot, sus otros títulos y a quien acuñó el nombre 3 Enoc
«There is some evidence to suggest that chapters 3-15 on the exaltation of Enoch are the oldest section of the work and formed the core around which the present A B text» — Alexander sitúa en los capítulos 3 a 15 sobre la exaltación de Enoc la sección más antigua y el núcleo del texto
«The book contains the record of all men's deeds and forms the basis of God's judgment in the heavenly law court (see» — Alexander describe el libro celeste de los hechos que sirve de base al juicio en el tribunal del cielo
«d. "Two Watchers . . . two holy ones": These numbers are hardly consistent with the functions the angels perform according to vss. 8f.» — Alexander señala una inconsistencia interna entre las cifras de Vigilantes y santos y las funciones que el texto les da
«It is probable, however, that originally this ch. was an independent fragment which described another class of angels.» — Alexander propone que ese capítulo fuera en origen un fragmento independiente sobre otra clase de ángeles
«The reference here is to the "judgment of the grave" (din haqqeber), which each man undergoes when he dies;» — Alexander identifica la referencia con el juicio de la tumba que cada hombre atraviesa al morir
«It seems very probable that each of the present chs. was originally an independent unit of tradition.» — Alexander tiene por muy probable que cada uno de esos capítulos fuera en origen una unidad de tradición independiente
«A number of internal contradictions suggests that diverse traditions have been combined» — Alexander deriva de las contradicciones internas la combinación de tradiciones diversas
«The Sema' benediction, "Blessed be the name of his glorious kingdom for ever and ever" (t.Ta'an 1:13; b.Pes 56a), is introduced into the celestial QedusSah in 3En 39:2; cf. 48B:2.» — Alexander consigna la bendición del Shema introducida en la Qedusháh celeste de 3 Enoc 39:2
«There are three possible explanations why unborn souls may be called "righteous"» — Alexander enumera tres explicaciones posibles de por qué las almas no nacidas pueden llamarse justas
«Here, however, it is not used literally, but to indicate the enormity of Israel's transgressions.» — Alexander lee en sentido no literal la fórmula del texto y la toma por indicación de la enormidad de las transgresiones
«who will fight against Israel's enemies at the end-time and fall in battle.» — Alexander identifica al precursor del Mesías hijo de David que peleará contra los enemigos de Israel y caerá en la batalla
«but in 14:4 and 17:6 they appear to be regarded as inert masses of matter that are moved by the angels.» — Alexander señala la divergencia interna sobre los astros, que en otros pasajes aparecen como masas inertes movidas por los ángeles
«A difficult and fragmentary chapter; it is found only in C and in Eleazar, fol. 116ab.» — Alexander declara difícil y fragmentario el capítulo 15B y consigna que solo está en un manuscrito y en Eleazar
«The distinction between "ascent" and "descent" here recalls the distinction between the angelic gatekeepers on the ascent to the Merkabah and the descent in Hekalot Rabbati 22:3» — Alexander empareja la distinción entre ascenso y descenso con la de los guardianes angélicos del Hekalot Rabbati
«These chs. did not belong originally to 3En; they were taken from the Alphabet of Aqiba and attached to 3En in the A B recension» — Alexander declara que los capítulos 48B a 48D no pertenecían en origen a 3 Enoc sino que fueron tomados del Alfabeto de Aqiba
«The vocalization of many of the names on this list is uncertain.» — Alexander consigna la incertidumbre de la vocalización de muchos de esos nombres angélicos
«The procedures of the earthly Sanhedrin leaned to the side of leniency: see m.Sanh» — Alexander contrapone la clemencia del Sanedrín terreno a los procedimientos del tribunal celeste
«It probably means "to torment." "to torture"; there may be allusion to the story of the martyrdom of Aqiba:» — Alexander propone el sentido metafórico del término y apunta a la alusión al martirio de Aqiba
«This angelic name (with many variations) is found frequently in the Merkabah texts and sometimes designates an angel distinct from Metatron:» — Alexander consigna que ese nombre angélico aparece a menudo en los textos de la Merkabá y a veces designa a un ángel distinto de Metatrón
«Blumenthal, D. R. Understanding Jewish Mysticism: The Merkabah Tradition and the Zoharic Tradition. New York, 1977.» — La Select Bibliography con que Alexander cierra su introducción recoge, entre los títulos de la tradición de la Merkabá, el manual de Blumenthal; la plana es solo bibliografía
«Many of the alleged Sibyls were Asiatic and their type of prophecy is widely assumed to have come to Greece from the East, although there is no clear evidence to support (or refute) this view.» — J. J. Collins consigna que muchas de las Sibilas alegadas eran asiáticas y declara la falta de evidencia clara a favor o en contra del origen oriental de esa profecía
«The most influential list was that of Varro, who enumerated ten, Persian, Libyan, Delphic, Cimmerian, Erythrean, Samian, Cumean, Hellespontian, Phrygian, and Tiburtine.» — Collins recoge la lista de diez Sibilas de Varrón y la nombra la más influyente
«The most characteristic feature of Sibylline oracles is the prediction of woes and disasters to come upon mankind.» — Collins fija el rasgo más característico de los oráculos sibilinos, la predicción de males y desastres sobre los hombres
«In the words of the Erythrean Sibyl, the Sibyl was "foreseeing on behalf of men hardships difficult to bear."» — Collins cita a la Sibila Eritrea sobre su propio oficio, prever en favor de los hombres penalidades difíciles de llevar
«None of them is extensive enough to show the pretended outline of the entire course of world history which we find in some of the Jewish and Christian books.» — Collins consigna una negativa medida sobre los oráculos paganos, que ninguno es bastante extenso para mostrar el curso entero de la historia del mundo que traen los libros judíos y cristianos
«Nevertheless, the prestige of these oracles was enormou's. It was doubtless because of the high esteem in which these prophecies were held that Jewish and Christian writers used the form so extensively to present their own messages.» — Collins atribuye al prestigio de esos oráculos el uso extenso que escritores judíos y cristianos hicieron de la forma
«The function of Sibylline oracles Besides the superstitious fascination with prodigies to which they attest, Sibylline oracles (like other oracles and prophecies) seem to have functioned widely as political propaganda.» — Collins describe la función política que los oráculos sibilinos cumplieron
«Therefore since all these things are true and certain, foretold by the harmonious prediction of all the prophets, since Trismegistus, Hystaspes and the Sibyl all uttered the same things, it is impossible to doubt that hope of all life and salvation resides in the one religion of god . . .» — Collins cita a Lactancio, que pone a Trismegisto, Histaspes y la Sibila diciendo lo mismo que los profetas
«The main historical value of the books lies in their representation of popular attitudes in the realm of politics, the legendladen view of kings and empires, and the hopes and fears of Eastern peoples under first Greek and then, for most of the books, Roman rule.» — Collins sitúa el valor histórico de los libros en las actitudes populares que representan y en las esperanzas y temores de los pueblos de oriente; el libro imprime *legend-laden* con guion léxico partido por el salto y el programa lo devuelve unido
«However, political eschatology also functioned widely in the ideology of resistance to Rome (and earlier to Greece) in the Near East.» — Collins consigna el otro uso de la escatología política, la ideología de resistencia a Roma en el Cercano Oriente
«While both polemic against idolatry and against homosexuality are typical features of Jewish apologetic, both can also be paralleled amply in the preachings of gentile moralists.» — Collins empareja la polémica contra la idolatría y contra la homosexualidad con la apologética judía y a la vez con la predicación de moralistas gentiles
«More significant, however, was the fact that production of Sibylline oracles continued down through the Middle Ages, and had an important influence on millenarian thinking, notably on Joachim of Fiore.» — Collins traza la producción de oráculos sibilinos hasta la Edad Media y su influjo en el pensamiento milenarista, con Joaquín de Fiore nombrado
«Eschatological motifs of the Sibylline tradition such as the Antichrist figure also appear in medieval art, but specific influence of the Sibyl is more difficult to establish in these cases.» — Collins consigna la presencia de motivos escatológicos sibilinos en el arte medieval y la dificultad de fijar el influjo concreto de la Sibila
«The Prologue is found only in manuscript group cf>. It is anonymous and its exact provenance is unknown.» — Collins declara que el Prólogo solo está en un grupo de manuscritos y que es anónimo y de procedencia desconocida
«The Jewish oracle was structured on the familiar Sibylline division of world history into ten generations.» — Collins describe la estructura del oráculo judío sobre la división sibilina de la historia en diez generaciones
«Rather the Christian Sibyllist modified the eschatological conclusion of the Jewish work by interpolations.» — Collins sostiene que el sibilista cristiano modificó la conclusión escatológica de la obra judía por interpolaciones
«However, this proves only that the association of the Sibyl and Noah was known in Asia Minor in the third century.» — Collins acota lo que prueba la asociación de la Sibila con Noé en Apamea-Kibotos, solo que era conocida en Asia Menor en el siglo tercero
«Geffcken dated both Jewish and Christian stages in the third century A . D .» — Collins expone la datación de Geffcken, que puso ambas etapas en el siglo tercero
«The book is remarkable among the Sibylline Oracles for its lack of reference to particular cities and events (though such references may have been part of the lost account of the eighth and ninth generations).» — Collins señala lo notable del libro cuarto entre los Oráculos Sibilinos, su falta de referencias a ciudades y sucesos concretos
«The four archangels, Michael, Gabriel, Raphael, and Uriel, are familiar from Jewish sources.» — Collins tiene por posiblemente judío el tramo con los cuatro arcángeles Miguel, Gabriel, Rafael y Uriel, familiares de las fuentes judías
«However, even here the Sibyllist is not solely dependent on biblical tradition, since some details of the story correspond, not with Genesis, but with Babylonian myth.» — Collins consigna que algunos detalles del relato corresponden al mito babilonio y no al Génesis
«Descriptions of the tortures of the damned receive great attention in Christian literature down through the Middle Ages.» — Collins traza la atención que las descripciones de los tormentos de los condenados reciben en la literatura cristiana hasta la Edad Media
«The Titans in Greek mythology were children of Heaven and Earth.» — Collins identifica a los Titanes de la mitología griega como hijos del Cielo y de la Tierra, al hilo de la generación que el libro nombra así
«The destruction of the wicked by fire is prominent in Persian belief about the end, but it is not an eternal punishment in the netherworld.» — Collins compara la destrucción de los impíos por fuego con la creencia persa sobre el fin y acota que allí no es castigo eterno
«The third Sibyl is the only book of the collection that has received extensive scholarly attention.» — Collins declara que el tercer libro es el único de la colección que ha recibido atención erudita extensa
«The passage therefore conforms to the typical Sibylline division of history into ten periods.» — Collins ajusta el pasaje a la división sibilina típica de la historia en diez periodos
«The identification of the seventh Ptolemy is not, however, unambiguous.» — Collins declara ambigua la identificación del séptimo Tolomeo
«Momigliano's thesis that the oracle was written in support of the Maccabean revolt suffers from the lack of any clear reference to the Maccabees.» — Collins objeta la tesis de Momigliano sobre la revuelta macabea por la falta de referencia clara a los Macabeos
«Polemic against idolatry is ubiquitous in Jewish writing after Deutero-Isaiah.» — Collins consigna la ubicuidad de la polémica contra la idolatría en la escritura judía posterior al Deuteroisaías
«The first is an old tradition, common to the entire eastern Mediterranean, which saw world history as an ongoing conflict between East and West, Asia and Europe.» — Collins nombra la primera tradición que a su juicio importa, la que veía la historia como conflicto continuo entre oriente y occidente
«The lady in question should be identified as Cleopatra, representing also Egypt, of which she was queen, and the goddess Isis, whom she claimed to incarnate.» — Collins identifica a la señora del oráculo con Cleopatra, reina de Egipto y encarnación pretendida de Isis
«The Jewish Sibyllist need not have endorsed the worship of Isis, but the endorsement of the queen reflects the same cordial attitude to the Egyptian royal house that was attested in the oracles from the time of Philometor.» — Collins acota esa identificación y niega que el sibilista judío tuviera que respaldar el culto de Isis
«In fact, however, there is no parallel for an anti-Messiah from Samaria in Jewish writings.» — Collins consigna una negativa medida, que no hay paralelo de un anti-Mesías samaritano en escritos judíos
«It is noteworthy that here, after the battle of Actium, the horizons of the Sibyl are no longer confined to Egypt but extend to the whole world.» — Collins señala la ampliación del horizonte de la Sibila después de Actium, de Egipto al mundo entero
«The original oracle was probably written not long after the time of Alexander.» — Collins data el oráculo original del libro once poco después del tiempo de Alejandro
«While Jewish authorship remains as plausible as any other, there is nothing distinctively Jewish about the original oracle.» — Collins declara que nada hay distintivamente judío en ese oráculo original, aunque la autoría judía siga siendo tan plausible como otra
«Peretti, A. La Sibilla Babilonese nella propaganda ellenistica. Firenze, 1943. (A study of SibOr 3 against the background of Near Eastern propaganda such as Berossus.)» — La bibliografía selecta de Collins recoge el estudio de Peretti sobre el tercer libro contra el fondo de la propaganda del Cercano Oriente
«and contains books 1-8. In group § only, these are preceded by the anonymous Prologue» — Collins describe el contenido de la primera colección manuscrita y consigna que solo un grupo antepone el Prólogo anónimo; el troceo reemite la plana y el tramo arranca tras el corte
«Our appreciation of the hellenistic oracle is, however, hindered by doubt as to how it originally concluded.» — Collins declara el estorbo de su propia lectura, la duda sobre cómo concluía en origen el oráculo helenístico
«However, the distinctive requirement, if disaster is to be averted, is baptism.» — Collins señala el requisito distintivo del libro cuarto para evitar el desastre, el bautismo
«Belief in resurrection is attributed to Persian religion by Theopompus (Diogenes Laertius, Proem 9) but is, of course, also widely attested in Jewish texts.» — Collins consigna que Teopompo atribuye a la religión persa la creencia en la resurrección y que también está atestiguada en textos judíos
«We may see in these Sibylline oracles an indication of the atmosphere which fostered that revolt in the early years of the second century.» — Collins lee en estos oráculos un indicio del clima que alimentó la revuelta de la Diáspora del año 115
«It should be noted that Nero was expected to return from the Parthians, not (at least explicitly) from the dead.» — Collins acota la expectativa sobre Nerón, que se esperaba su regreso de los partos y no explícitamente de entre los muertos
«There is no question here of resurrection of the dead.» — Collins declara una negativa sobre ese pasaje, que no se trata allí de resurrección de los muertos
«Nero did not, of course, capture Jerusalem, but the war began in his reign.» — Collins consigna la negativa histórica de que Nerón tomara Jerusalén y acota que la guerra empezó en su reinado
«The star here performs the role of destroying angel in accordance with the widespread identification of stars and angels in the OT and intertestamental writings.» — Collins identifica el papel del astro con el del ángel destructor, según la identificación corriente de astros y ángeles
«If the latter is the case, then it is possible that the destruction in question is the destruction of the Leontopolis temple by the Romans.» — Collins propone identificar la destrucción del templo egipcio con la de Leontópolis por los romanos
«This criterion must be considered dubious.» — Collins declara dudoso el criterio de datación que examina
«In fact, there is nothing in the book to enable us to fix its date with any precision within the second and third centuries.» — Collins declara que nada en el libro séptimo permite fijar su fecha con precisión dentro de los siglos segundo y tercero
«Gager is surely right in insisting that they do not make the book gnostic in any clearly defined sense.» — Collins recoge de Gager que esos elementos no hacen gnóstico al libro en ningún sentido definido
«Geffcken rightly notes that Nero is here presented in historical terms with little mythological elaboration.» — Collins recoge de Geffcken que Nerón aparece allí en términos históricos con poca elaboración mitológica
«The political concerns that dominated the first half of the book are completely lacking in the second.» — Collins mide la diferencia entre las dos mitades del libro octavo y consigna la ausencia de los intereses políticos en la segunda
«The latest possible date for the second half of the book is provided by Lactantius, who quotes extensively from the entire book.» — Collins fija la fecha más tardía posible de la segunda mitad del libro por las citas extensas de Lactancio
«The acrostic poem in verses 2 1 7 - 5 0 is the only example of this phenomenon in the Sibylline Oracles, although acrostics were considered criteria for the authenticity of pagan Sibylline Oracles.» — Collins declara único en los Oráculos Sibilinos el poema acróstico de los versos 217 a 250
«The use of acrostics here reflects the desire of the Christian author to present his work as a gentile oracle.» — Collins lee el uso del acróstico como deseo del autor cristiano de presentar su obra como oráculo gentil
«However, the contents of the oracles in each book pick up where the preceding one left off.» — Collins señala que el contenido de los oráculos de cada libro retoma donde acabó el anterior
«Even those who accept the book as an independent unit disagree on its date.» — Collins consigna el desacuerdo sobre la fecha incluso entre quienes aceptan el libro como unidad independiente
«Kurfess infers that the book was written under Augustus or Tiberius, before relations between Jews and Romans in Egypt began to deteriorate in the time of Caligula.» — Collins expone la inferencia de Kurfess sobre la fecha del libro bajo Augusto o Tiberio
«Bousset's argument is simply that the oracle would not have stopped with Cleopatra if it were written much later.» — Collins resume el argumento de Bousset, que el oráculo no se habría detenido en Cleopatra de ser muy posterior
«Its review of history begins with Egypt and ends there, and the culmination of the book is an oracle on the destruction of Egypt.» — Collins sitúa la composición del libro en Egipto por el recorrido histórico que empieza y acaba allí
«Most significant is the treatment of the emperors who suppressed Jewish revolts.» — Collins destaca en el libro duodécimo el tratamiento de los emperadores que sofocaron las revueltas judías
«Vespasian was not, in fact, assassinated.» — Collins consigna la negativa histórica de que Vespasiano fuera asesinado
«At the end the Sibyl prophesies that Odenath will be "intact, unblemished, and great," and will rule over the Romans (vss. 170f.).» — Collins consigna la profecía final de la Sibila sobre Odenat, intacto, sin mancha y grande, gobernando a los romanos
«For the Sibyllist the legend of Nero's return, which was no longer alive in its original form, was actualized in Mareades.» — Collins lee la actualización de la leyenda del regreso de Nerón en la figura de Mareades
«Alexandre's despairing conclusion was that the book was composed "either in insane zeal for prophecy or . . . in hope of profit.» — Collins recoge la conclusión desesperada de Alexandre sobre la composición del libro catorce
«Even W. Scott, who was heavily committed to finding authentic historical references in the book, can do no better than suggest "that each of the several paragraphs was originally composed as an account of some known ruler, but that they were not originally connected together in one series, and that their present arrangement is merely accidental.» — Collins consigna que ni W. Scott, comprometido con hallar referencias históricas auténticas, pudo pasar de una conjetura
«The main theological point of the book is expressed in the opening verses: God brings to naught the pride of kings.» — Collins fija el punto teológico principal del libro en los versos de apertura, que Dios reduce a nada el orgullo de los reyes
«It is impossible to attach any meaning to the passage in its present context.» — Collins declara imposible atribuir sentido a ese pasaje en su contexto presente
«An Egyptian ruler is evidently intended. Geffcken suggests Mark Antony, who claimed to be Dionysus, and was the third ruler to take the name in the Ptolemaic period.» — Collins identifica al gobernante egipcio aludido y recoge la propuesta de Geffcken de ver allí a Marco Antonio, que se decía Dioniso
«The reference is clearly to Alexandria, although Scott entertains the possibility that it refers to Jerusalem.» — Collins identifica la referencia con Alejandría y consigna que Scott admite la posibilidad de Jerusalén
«We know of no conspiracy against Cleopatra, but some of Antony's followers defected after Actium.» — Collins consigna una negativa histórica, que no se conoce conspiración contra Cleopatra, y anota la deserción de seguidores de Antonio tras Actium
«He had pledged loyalty to Philippus, but his sincerity was doubted.» — Collins consigna la lealtad prometida a Filipo y la duda sobre su sinceridad
«Not only does he list Persian, Median, and Ethiopian kingdoms before the time of Solomon, but he can blandly identify Jews and Assyrians and completely ignore the Babylonian kingdom» — Collins mide la desatención histórica del sibilista del libro once, que ignora el reino babilonio y adelanta reinos persas y medos al tiempo de Salomón
«Geffcken's opinion is well-founded that this Sibyllist placed loyalty to Rome above his Judaism» — Collins hace suya la opinión de Geffcken sobre el sibilista del libro doce, que puso la lealtad a Roma por encima de su judaísmo
«fragments 1-3 are probably part of the lost book 2 and belong with Sibylline Oracles 3» — Collins sitúa los fragmentos uno a tres en el libro segundo perdido y los liga al tercero
«Documents like this one, which are technically called calendologia, are also attributed to other biblical personalities; one of these is called the Revelatio Esdrae de qualitatibus anni.» — Charlesworth nombra el género del Treatise of Shem, los calendologia, y consigna que se atribuyen también a otros personajes bíblicos
«Originally the twelve chapters were in an ascending order of desirable features, beginning with Aries, in which apparently the worst year begins, and culminating with Pisces, in which clearly the best year originates:» — Charlesworth describe el orden original de los doce capítulos, ascendente por lo deseable del año según el signo en que empieza
«These observations cumulatively suggest that the Treatise of Shem was composed in the last third of the first century B . C . , probably sometime after the events in the thirties but when the memories of the preceding era were still fresh.» — Charlesworth data el Treatise of Shem en el último tercio del siglo primero antes de Cristo
«Octavian himself spoke of Actium as "the crowning victory," and pointed with justifiable pride at the peace he had established in the Empire: "I restored peace to all the provinces of Gaul and Spain and to Germany, to all. . ."» — Charlesworth cita a Octavio sobre Actium como la victoria culminante y sobre la paz restaurada en las provincias
«The description of the beneficial effects of the north wind (3:1; 5:1; 8:1), the harmful characteristics of the east wind (7:3; 10:2), and the continuous references to the sea (1:10; 2:12 [twice]; 3:7; 4:5; 7:18 [twice, once restored]; 11:5; cf. 10:5), the [se]acoast (10:15), fishing (11:5), and ships (1:10; 2:12; 3:7; 4:5; 6:16; 11:6) denote that the Treatise of Shem was composed probably in Alexandria.» — Charlesworth apoya la procedencia alejandrina en las referencias a los vientos y al mar del propio tratado
«The clearest and fullest evidence for an early Jewish interest in astrology had been unknown to scholars, although it has been shelved for most of this century in the famous John Ry lands University Library of Manchester, England.» — Charlesworth señala dónde estuvo la evidencia más clara de un interés judío temprano por la astrología, desatendida en una biblioteca durante casi todo el siglo
«The author clearly contradicts his astrological ideas when he affirms the older tradition that God is efficacious; he hears petitions and prayers for rain (8:3; 10:17; cf. 12:9).» — Charlesworth consigna la contradicción interna del tratado, que afirma a un Dios eficaz que oye las peticiones de lluvia contra sus propias ideas astrológicas
«No Jewish festivals are noted except Passover (1:8; 6:12) and the references to it may simply be another indication of the Egyptian provenance.» — Charlesworth consigna la ausencia de fiestas judías en el tratado salvo la Pascua y la lee como otro indicio de procedencia egipcia
«The Old Testament writers saw the stars as obeying God's commands and displaying his glory;» — Charlesworth contrapone la mirada de los escritores del Antiguo Testamento, que veían los astros obedeciendo mandatos de Dios y mostrando su gloria
«It seems unlikely, however, that aster denoted the conjunction of two planets; it is more likely that the author of the tradition, if he used aster, was focusing upon the unique behavior of Saturn, the star of Israel.» — Charlesworth declara improbable que el término denotara la conjunción de dos planetas y se inclina por el comportamiento singular de Saturno
«It is significant that the Treatise of Shem was composed about the time that the vernal equinox (the traditional beginning of the year, the start of spring) moved from Aries to Pisces, where it has been ever since, although it is about to move into Aquarius.» — Charlesworth data la composición del tratado en el tiempo en que el equinoccio vernal pasó de Aries a Piscis
«He is not referring to the signs (heliarc) of the zodiac, which divide the year into twelve parts as the earth revolves around the sun.» — Charlesworth distingue lo que el autor nombra de los signos del zodiaco que dividen el año en doce partes
«According to the author of Jub, Shem inherited Palestine when the earth was distributed among the sons of Noah.» — Charlesworth recoge de Jubileos la herencia de Palestina que tocó a Sem al repartirse la tierra entre los hijos de Noé
«However, both of these possibilities are threads too slender to bear much weight, and in the absence of more manuscript evidence, the question of the original language of the Apocryphon of Ezekiel should be left open.» — J. R. Mueller y S. E. Robinson dejan abierta la cuestión de la lengua original del Apócrifo de Ezequiel a falta de más evidencia manuscrita
«Historically, the Apocryphon of Ezekiel is another example of an intertestamental text that, though Jewish in origin, has been preserved, albeit fragmentarily, only in Christian sources.» — Mueller y Robinson sitúan el interés histórico del Apócrifo de Ezequiel en ser un texto judío conservado solo en fuentes cristianas
«Tertullian is the only ancient author who ascribes this saying to Ezekiel.» — Mueller y Robinson consignan que Tertuliano es el único autor antiguo que adscribe ese dicho a Ezequiel
«Justin is the only ancient author to attribute this saying to Jesus.» — Mueller y Robinson consignan que Justino es el único autor antiguo que atribuye ese dicho a Jesús
«Misspellings abound in the papyrus fragment; they have not been noted here because they do not represent significant departures from the text found in Clement.» — Mueller y Robinson declaran que no anotan las faltas de ortografía del fragmento de papiro por no apartarse del texto de Clemente
«The title, the Apocalypse of Zephaniah, is not preserved in either of the surviving Coptic manuscripts, but the Sahidic manuscript contains the following statement: "Truly, I, Zephaniah, saw these things in my vision." That statement together with the general content of the text is sufficient to classify the work as an Apocalypse of Zephaniah.» — O. S. Wintermute consigna que el título del Apocalipsis de Sofonías no se conserva en ninguno de los dos manuscritos coptos
«Although the claim is made that these are the visions of Zephaniah, reported in the first person, the well-known literary conventions of apocalyptic writing have led scholars to disregard that claim.» — Wintermute consigna que los estudiosos desatienden la afirmación en primera persona de que son visiones de Sofonías por las convenciones del género
«Further study of the document by other scholars who are more knowledgeable about the sectarian divisions of ancient Judaism will be required before it is possible finally to set this apocalypse in its proper sociological context, but the following preliminary statements may be set forth.» — Wintermute deja el encuadre sectario del apocalipsis a estudios posteriores
«If the translation "place of righteousness" is correct, it probably refers to the heavenly realm beyond the river of Hades, in which dwell the righteous men of old: Abraham, Isaac, Jacob, Enoch, Elijah, and David.» — Wintermute lee el lugar de la justicia como el reino celestial más allá del río del Hades donde moran los justos antiguos
«Nevertheless, this theme reaches its climax in the third trumpet scene, where we read of "multitudes" (including Abraham, Isaac, and Jacob) and "all the righteous" who intercede daily for those in torment.» — Wintermute señala el clímax del tema en la escena de la tercera trompeta, con las multitudes que interceden a diario por los atormentados
«One leads to enrollment in the Book of the Living (9:2), investiture in angelic garments (8:3), participation in angelic liturgy, and communion with the righteous, including the patriarchs, Enoch, Elijah, and David.» — Wintermute reparte los dos caminos abiertos a los hombres según el texto, con el libro de los vivientes y las vestiduras angélicas en uno
«Both Job and the present text ultimately reflect the "Negative Confessions," which are found in the Egyptian Book of the Dead, confessions to be made in the underworld at the judgment of the soul.» — Wintermute remonta el pasaje a las confesiones negativas del Libro de los Muertos egipcio
«In both cases the seer falls down to worship an angel, and in both cases he is told not to worship the angel because he is not God.» — Wintermute empareja la escena con el Apocalipsis, donde al vidente se le prohíbe adorar al ángel por no ser Dios
«In the present text the issue is resolved when Zephaniah encounters the same figure that Daniel saw and identifies him as Eremiel, denying that he is the Lord Almighty.» — Wintermute consigna que el texto resuelve la cuestión identificando la figura como Eremiel y negando que sea el Señor Todopoderoso
«Steindorff was the first to sort out the confusing textual problems of ApZeph and ApEl; he was able to publish all of the pp. of both documents in their proper order.» — Wintermute atribuye a Steindorff el haber ordenado los problemas textuales de los dos apocalipsis coptos
«The use of the plural suggests that members of the heavenly host are also to be enthroned beside the Ancient of Days.» — Wintermute lee el plural como indicio de que los miembros de la hueste celeste también se entronizan junto al Anciano de Días
«The pattern clearly conforms to very early Christian practice, but that does not exclude the possibility of it being Jewish.» — Wintermute declara que el patrón se ajusta a la práctica cristiana muy temprana sin que eso excluya que sea judío
«The term pantokrator was well established in Jewish writings on the basis of its use for translating fba'ot and Saddai in the LXX.» — Wintermute consigna el arraigo del término pantokrator en los escritos judíos por su uso en la Septuaginta
«The only scholar who has read and commented on the TrShem besides Mingana, E. R. Goodenough, claims correctly that the thin veneer of Judaism in the TrShem discloses that the author did not relate his» — Charlesworth nombra al único estudioso que había leído y comentado el tratado además de Mingana, y recoge su juicio sobre el barniz de judaísmo
«The Apocalypse of Paul, moreover, contains doublets that are found in the seer's journeys to the promised land and his subsequent visit to Paradise, suggesting that the writer drew into his account episodes from separate, overlapping sources.» — Wintermute señala los dobletes del Apocalipsis de Pablo y propone que su autor incorporó episodios de fuentes distintas
«We can understand the surviving fragments of the Akhmimic text quite well, despite having only the most general understanding of what preceded it.» — Wintermute declara lo que puede entenderse del texto ajmímico pese a conocer solo en general lo que lo precedía
«Unfortunately, the date and even the original language of composition of the tale of Susanna are still matters of debate, but one could assume with some certainty that the text would be well known in Alexandria as part of the Book of Daniel during the first century B.C.» — Wintermute consigna que la fecha y la lengua original del relato de Susana siguen en debate
«Till's brief comments deal primarily with minor grammatical points.» — Wintermute consigna que los comentarios de Till tratan sobre todo puntos gramaticales menores
«It is equally possible that the author has in mind some lesser priest whose family affairs were notorious among the contemporaries of the author of ApZeph.» — Wintermute deja abierta la identificación y propone que el autor tuviera en mente a un sacerdote menor de fama notoria entre sus contemporáneos
«If the seer's mouth was closed with respect to mysteries seen within the city, that would explain why very little is described beyond the gates and the overall beauty of the square.» — Wintermute propone que la boca cerrada del vidente explique lo poco que se describe más allá de las puertas de la ciudad
«APOCRYPHON OF EZEKIEL (First Century B.c.-First Century A.D.) A N E W TRANSLATION AND INTRODUCTION BY J. R. MUELLER and S. E.» — La cabecera del documento data el Apócrifo de Ezequiel y nombra a sus dos traductores; el encabezado va dentro del verbatim porque es lo que se consigna
«The five fragments presently extant and the testimony of Jewish and Christian writers in antiquity weigh heavily in favor of the separate existence of the Apocryphon of Ezekiel» — Mueller y Robinson pesan los cinco fragmentos y los testimonios antiguos a favor de la existencia separada del Apócrifo de Ezequiel
«THE APOCRYHON OF EZEKIEL FRAGMENTS» — El rótulo con que el volumen abre la traducción imprime el título con la errata que el troceo conserva
«The author of Acts would be opposed to the theology of the present text because he explicitly states that "David did not ascend into the heavens."» — Wintermute contrapone la teología del texto a la de Hechos, que declara que David no subió a los cielos
«The accompanying chart shows the confused and confusing nomenclature of the diverse titles applied to the work.» — B. M. Metzger consigna la nomenclatura confusa de los títulos aplicados a la obra que traduce como Cuarto Libro de Esdras
«In general the translation follows the rendering of the Revised Standard Version of the book (the initial draft of which was prepared by the present writer), but is modified by minor alterations and corrections.» — Metzger declara que su traducción sigue en general la Revised Standard Version, cuyo borrador inicial preparó él mismo
«These contain denunciations against the enemies of God's people and exhortations for the chosen people to put their trust in God.» — Metzger describe el contenido de los capítulos 15 y 16, denuncias contra los enemigos del pueblo de Dios y exhortaciones a confiar
«In 1646, John Gregory of Christ Church, Oxford, called attention to this MS as preserving "the most authenticke remaine" of 4Ezra.» — Metzger recoge que en 1646 John Gregory llamó la atención sobre ese manuscrito como el resto más auténtico de 4 Esdras
«For example, the Latin sometimes reproduces Greek constructions (e.g. the genitive absolute) or Greek genders that are unknown to Latin grammar.» — Metzger apoya el texto griego subyacente en las construcciones y los géneros griegos que el latín reproduce
«In modern times Hilgenfeld, with the assistance of Lagarde and H. Ronsch, reconstructed the lost Greek text from the Latin version.» — Metzger consigna la reconstrucción del texto griego perdido hecha por Hilgenfeld desde la versión latina
«Stone conjectures that the reason for the relative paucity of references to the Messiah may be that he was not the answer to the questions that Ezra was asking.» — Metzger recoge la conjetura de Stone sobre la escasez de referencias al Mesías, que no era la respuesta a lo que Esdras preguntaba
«to God is the Most High (altissimus); it occurs sixty-eight times in the apocalypse proper, but not once in the Christian additions.» — Metzger mide la frecuencia del nombre divino Altísimo, sesenta y ocho veces en el apocalipsis y ninguna en las adiciones cristianas
«The latter work, which on the whole represents a point of view and a theological outlook somewhat more in accordance with later rabbinical Judaism than 4 Ezra, appears to have been written as an answer to the perplexities mentioned by the seer.» — Metzger describe 2 Baruc como obra de perspectiva más cercana al judaísmo rabínico posterior y escrita al parecer como respuesta
«Although such a question cannot, perhaps, be regarded as permanently settled, many scholars today tend to regard chapters 3 - 1 4 as representing the author's own conception and handiwork.» — Metzger consigna la tendencia de muchos estudiosos a tener los capítulos 3 a 14 por concepción y hechura del autor
«A few extracts from it are still used in the Christian liturgy; e.g. the Introit of the Mass for the Dead in the Roman Missal (Requiem aeternam . . .) is based on 2:34f.» — Metzger consigna que algunos extractos del libro siguen usándose en la liturgia cristiana, entre ellos el introito de la misa de difuntos
«(The people in Israel for whom the author wrote did not survive; we do not know who he was or to which group he belonged.)» — Metzger recoge de un estudio que el pueblo para el que escribió el autor no sobrevivió y que no se sabe quién fue ni a qué grupo perteneció
«Adam's sin, he is told, was due to Satan, but Ezra observes that "If you had not given him Eve, the serpent would never have deceived her" (2:16).» — M. E. Stone resume el planteo del Apocalipsis griego de Esdras, que atribuye a Satanás el pecado de Adán y pone en boca de Esdras la objeción sobre Eva
«Yet their abundance makes it unlikely that they are all the result of textual corruption.» — Stone objeta que todos esos pasajes torpes se deban a corrupción textual, por lo abundantes que son
«It should be observed that the vacillation between first- and third-person narrative occurs frequently in the book.» — Stone consigna el vaivén frecuente entre la narración en primera y en tercera persona
«Charles worth has recently drawn our attention to an astrological document in Syriac attributed to Shem which is similar to this document (see the contribution herein).» — Stone remite al documento astrológico siríaco atribuido a Sem que Charlesworth trae en el mismo volumen; el troceo imprime el apellido partido
«A Greek calendar of events of patriarchal history, combined with astrological portents and auguries arranged by days of the lunar month, is also attributed to Ezra.» — Stone consigna otro calendario griego de historia patriarcal con portentos astrológicos atribuido también a Esdras
«The prophet's observation that without the creation of Eve by God, the serpent would not have deceived her, and that God creates and destroys whom he wishes (2:16f.), receives no response.» — Stone consigna que la objeción del profeta sobre Eva y sobre el crear y destruir a voluntad no recibe respuesta en el texto
«The most extensive example preserved and one which resembles the Greek Apocalypse of Ezra in many ways is the Testament of Abraham, the whole of which is formed around this theme.» — Stone nombra el Testamento de Abraham como el ejemplo más extenso del tema de la entrega del alma
«rabbinic dicta such as that of R. Jose: "Ezra was worthy that the Torah be given by him had not Moses preceded him"» — Stone cita el dicho rabínico de R. Yosé sobre Esdras digno de que la Torá se diera por él si Moisés no lo hubiera precedido
«A particularly Christian development is that the Antichrist will take on features in imitation of those of Christ in order to deceive men.» — Stone señala un desarrollo propiamente cristiano, que el Anticristo imitará los rasgos de Cristo para engañar
«He is first mentioned in the book in 3:15, where it says that he will come up from Tartarus and show many things to men.» — Stone data la primera mención del Anticristo en el libro y consigna que subirá del Tártaro
«The same factors have doubtless led to the confusion about the place of punishment, which is sometimes located in the heavenly spheres and sometimes in the abyss (see n. to 1:7).» — Stone atribuye a los mismos factores la confusión sobre el lugar del castigo, unas veces en las esferas celestes y otras en el abismo
«The independent relations between the Questions of Ezra and the Apocalypse of Sedrach do indicate, however, that the Questions of Ezra belongs to the same literary tradition.» — Stone deriva de las relaciones independientes entre dos textos que las Cuestiones de Esdras pertenecen a la misma tradición literaria
«The opponent hides himself in outer darkness.» — Stone identifica al adversario que se esconde en la tiniebla exterior
«When the damned attempt to do likewise, they are ripped apart by the dogs (or in some M S S , lions) that lie in front of the gates and are consumed by the fire.» — J. R. Mueller y G. A. Robbins resumen la escena de la Visión de Esdras en que los perros despedazan a los condenados ante las puertas
«This text is to be preferred because its language is closer to the earlier, classical Latin than any of the other manuscripts, which suffer from numerous vulgarities of language, syntax, and spelling common to the medieval period.» — Mueller y Robbins declaran por qué prefieren ese manuscrito, por su lengua más cercana al latín clásico
«Apocalyptic works, especially those that do not recount history and do not have other historical allusions, are nearly impossible to locate geographically and culturally.» — Mueller y Robbins declaran casi imposible situar geográfica y culturalmente las obras apocalípticas sin alusiones históricas
«Even those early Church Fathers who were opposed to overt apocalypticism—Eusebius, Jerome, Augustine, and Tyconius—witnessed to its resiliency, and often served as sources of information for later medieval views with which they would have found little sympathy.» — Mueller y Robbins consignan que incluso los Padres contrarios al apocalipticismo abierto dan testimonio de su resistencia
«The Vision of Ezra can best be understood as belonging to the first of McGinn's categories, to that visionary literature which laid stress on the personal afterlife.» — Mueller y Robbins encuadran la Visión de Esdras en la literatura visionaria que acentúa el más allá personal
«It has been noted repeatedly that Dante Alighieri's Divine Comedy, the supreme literary creation of the Middle Ages, bears striking resemblance to the apocalyptic literature of its own and earlier centuries.» — Mueller y Robbins consignan el parecido notado entre la Divina Comedia de Dante y la literatura apocalíptica anterior
«It is unlikely that any theory of literary dependence would account for the similarities; often individual sins and their punishments occur in different combinations in all the documents.» — Mueller y Robbins declaran improbable que una teoría de dependencia literaria explique esos parecidos
«The date in years, but not that in days, derives from 4Ezra 3:1; this dependency explains why the phrase "the thirtieth year" appears without proper clarification.» — Stone deriva de 4 Esdras la fecha en años del Apocalipsis griego y explica por qué el año treinta aparece sin aclaración
«The opponent of men is the Antichrist; see 4:37.» — Stone identifica al adversario de los hombres con el Anticristo
«TABLE OF TITLES GIVEN TO BOOKS ASSOCIATED WITH EZRA (AND NEHEMIAH) IN SELECTED VERSIONS» — El volumen intercala una tabla de los títulos dados a los libros asociados con Esdras y Nehemías en distintas versiones
«The subject of the dialogue, which survived in two recensions, is the fate of the souls of men after death.» — M. E. Stone declara el asunto del diálogo de las Cuestiones de Esdras, la suerte de las almas de los hombres tras la muerte
«the temporary places of the sinners (they are imprisoned by demons in the lower atmosphere) and the righteous (they rise to the Divinity in the upper atmosphere).» — Stone resume los lugares temporales de pecadores y justos en las dos atmósferas
«Although the Martyrdom of Kalistratos contains closer verbal parallels to the Questions of Ezra than does the Inquiries of St. Gregory, it also has close parallels with this latter work.» — Stone coteja los paralelos verbales entre el Martirio de Kalístratos y las Cuestiones de Esdras
«There are seven heavenly spheres, the lower ones characterized by evil, negative traits, the upper ones by fiery, positive ones.» — Stone describe las siete esferas celestes del texto, las bajas de rasgos malignos y las altas de rasgos ígneos
«This idea is not found in the ancient Jewish sources and it seems to represent an adaptation of concepts of hellenistic religion in which the atmosphere is thought to be full of semidivine beings both good and bad, and according to which the soul of the righteous rises to the supralunar spheres.» — Stone consigna que esa idea no está en las fuentes judías antiguas y la lee como adaptación de conceptos de la religión helenística
«The first is the idea of the good and evil angels who will come after death to take the souls of the righteous and the wicked, respectively.» — Stone nombra la idea de los ángeles buenos y malos que vienen tras la muerte por las almas
«The idea of seven steps of ascent to the Divinity (which correspond to seven heavens) is widely known.» — Stone consigna la difusión de la idea de siete escalones de ascenso a la Divinidad correspondientes a siete cielos
«The difference between the two is that in Shem it is the zodiacal sign that determines the year, while in Ezra it is the day of the week.» — D. A. Fiensy distingue la Revelación de Esdras del Tratado de Sem, allí el signo zodiacal y aquí el día de la semana determinan el año
«If Shem was composed in the first century B . C . (see the contribution in this volume), it may be the prototype of the genre to which the Revelation of Ezra belongs.» — Fiensy propone al Tratado de Sem como prototipo del género al que pertenece la Revelación de Esdras
«Though the author may have been at least nominally Christian, he made no attempt to reconcile such fatalism with Christian belief.» — Fiensy consigna que el autor, quizá cristiano de nombre, no intentó conciliar ese fatalismo con la creencia cristiana
«Although there is general agreement that the Apocalypse of Sedrach dates, in its final redacted form, to the Byzantine period, the probability that the apocalypse is shaped out of much earlier material is accepted by most scholars.» — S. Agourides consigna el acuerdo general sobre la fecha bizantina de la forma final del Apocalipsis de Sedrac y la probabilidad de material muy anterior
«The statement of J. H. Charlesworth that "very little critical work has been published on this pseudepigraphon'' is woefully correct.» — Agourides hace suya la constatación de Charlesworth de que apenas se ha publicado trabajo crítico sobre este pseudoepígrafe
«Jerusalem is destroyed by the Babylonians after the angels remove the holy vessels from the Temple.» — A. F. J. Klijn resume el arranque de 2 Baruc, con Jerusalén destruida tras retirar los ángeles los vasos santos del Templo
«The heading of the Syriac text states that the document has been translated from Greek; the report is certainly true.» — Klijn consigna que el encabezado del texto siríaco declara la traducción del griego y tiene el dato por cierto
«At the same time, we should note that the author inserts these visions into his work explaining them in his own way.» — Klijn señala que el autor inserta esas visiones explicándolas a su manera
«While the importance of the land of Israel is emphasized, nothing is said about the Temple.» — Klijn consigna una ausencia medida en 2 Baruc, que nada se dice del Templo pese al énfasis en la tierra de Israel
«He was convinced that God's judgment has confronted Israel and will come over the whole world; the only way to survive is to live according to God's commandments.» — Klijn resume la convicción del autor, que el juicio de Dios vendrá sobre el mundo entero y solo sobrevive quien vive según los mandamientos
«Wisdom and intelligence are given in order to scrutinize God's Law (44:14; 46:5; 48:24; 51:3), and to understand God's actions, especially those at the end of time (54:5).» — Klijn consigna la función que 2 Baruc da a la sabiduría, escrutar la Ley y entender las acciones de Dios al fin del tiempo
«REVELATION OF EZRA (prior to Ninth Century A . D . ) A NEW TRANSLATION AND INTRODUCTION» — La cabecera del documento data la Revelación de Esdras antes del siglo noveno
«APOCALYPSE OF SEDRACH (Second to Fifth Century A . D . ) A N E W TRANSLATION A N D INTRODUCTION» — La cabecera del documento data el Apocalipsis de Sedrac entre los siglos segundo y quinto
«The parallels with 4 Ezra are attributed by many scholars to a dependence by 2 Baruch on 4 Ezra» — Klijn consigna la atribución corriente de los paralelos con 4 Esdras a una dependencia de 2 Baruc
«The Slavonic manuscript tradition is preserved in at least twelve manuscripts; these can be divided into two major families, one of which is composed of two subfamilies.» — H. E. Gaylord describe la tradición manuscrita eslava de 3 Baruc, con al menos doce manuscritos en dos familias mayores
«Finally they appeal to the book of the prophet Baruch to bear witness to this assertion, because in it there are very clear indications of the seven worlds or heavens.» — Gaylord cita a Orígenes, que apela al libro del profeta Baruc por sus indicaciones claras de los siete mundos o cielos
«Origen's statement does not help us to determine the latest possible date for our present work.» — Gaylord declara que la afirmación de Orígenes no ayuda a fijar la fecha más tardía posible de la obra
«It is possible, however, that the original text contained descriptions of further heavens, but the original form cannot be reconstructed from the extant versions.» — Gaylord admite que el texto original pudiera describir más cielos y declara que su forma original no puede reconstruirse
«While there is evidence of Christian reworking of this apocalypse, there is also strong evidence of its original writing being Jewish or early Christian.» — Gaylord consigna a la vez la reelaboración cristiana del apocalipsis y la evidencia de una escritura original judía o cristiana temprana
«Yet here, without parallel, the phoenix is the protector of the world, shielding its inhabitants from the fierce pure rays of the sun, which would destroy them and their impure deeds were it not for this mediator.» — Gaylord señala lo que no tiene paralelo en 3 Baruc, el fénix como protector del mundo que escuda a sus habitantes de los rayos del sol
«Though the vine was planted by Samael and cursed by God, in the new creation after the Flood the vine and its fruit remain useful, within reason.» — Gaylord consigna que la vid plantada por Samael y maldecida por Dios sigue siendo útil con medida tras el Diluvio
«The planting of the garden was not done directly by God but by his angels, and the angel who caused Adam and Eve to sin was one of these angels.» — Gaylord consigna que en 3 Baruc el jardín lo plantaron los ángeles y no Dios directamente, y que uno de ellos hizo pecar a Adán y Eva
«It is possible that it has influenced certain parts of the Apocalypse of Paul and the History of the Rechabites.» — Gaylord propone el influjo de 3 Baruc en partes del Apocalipsis de Pablo y de la Historia de los Recabitas
«Abraham consequently beseeches God to reveal himself, whereupon he hears God's voice, which instructs Abraham to leave his father's house.» — R. Rubinkiewicz resume el arranque del Apocalipsis de Abraham, con la voz de Dios que manda a Abraham dejar la casa de su padre
«A. Rubinstein studied only ten passages from the apocalypse and concluded that the document probably was written in Hebrew.» — Rubinkiewicz consigna que Rubinstein estudió solo diez pasajes y concluyó que el documento se escribió probablemente en hebreo
«It is generally accepted that the present text of the apocalypse has many insertions which are due to Slavonic editors.» — Rubinkiewicz consigna la aceptación general de que el texto trae muchas inserciones de editores eslavos
«It is necessary to be conservative regarding the probable provenance of the apocalypse for two main reasons: First, it is preserved in Slavonic manuscripts that are far removed from the conjectured time and place of the original composition.» — Rubinkiewicz declara por qué conviene ser conservador sobre la procedencia del apocalipsis
«On the relation between these manuscripts, Picard concludes that they "were both copied from the same manuscript, today lost.'*» — Gaylord recoge la conclusión de Picard sobre los dos manuscritos copiados de uno hoy perdido
«ANNOTATED BIBLIOGRAPHY Charlesworth, PMR, pp. 86f. Delling, Bibliographic p. 163. Denis, Introduction, pp. 7 9 - 8 4 .» — El volumen cierra la introducción de 3 Baruc con una bibliografía anotada; la plana es solo referencias
«Chapter 7 appears to be inserted from the legend of Abraham found in the Palaia. The interpolator of 2 9 : 3 - 1 3 was probably a Christian editor who had nothing to do with gnostic» — Rubinkiewicz identifica el capítulo siete como inserción de la leyenda de Abraham de la Palaia y atribuye otra interpolación a un editor cristiano
«God announces ten plagues (29:15; 30:2-8); when they pass, he will send his "chosen o n e "» — Rubinkiewicz resume el juicio final del apocalipsis, con diez plagas anunciadas y el envío del elegido que reunirá al pueblo disperso
«The Apocalypse of Abraham was practically unknown for ten centuries» — Rubinkiewicz consigna que el Apocalipsis de Abraham fue prácticamente desconocido durante diez siglos
«Copy D stems ultimately from the same Vorlage as copy S, but unfortunately the scribe, clearly not at home in the style and special sphere of apocalyptic tradition and allusions, gave up well before the end and simply omitted most of the apocalyptic vision (from 26:5 on), reducing all of it to a few phrases» — Rubinkiewicz describe al copista que abandonó antes del final y redujo la visión apocalíptica a unas frases
«In view of the difficulty and obscurity of much of the text, the translation has adhered as closely as possible to the original, and the notes supply even more literal renderings when necessary.» — Rubinkiewicz declara el criterio de su traducción, apegarse al original por lo difícil y oscuro del texto
«The codex may be dated to the second half of the fourth century A . D . ; Codex VII of the same collection has been dated after A . D . 348 on the basis of documentary papyri embedded in its cover.» — G. MacRae data el códice que trae el Apocalipsis de Adán en la segunda mitad del siglo cuarto
«The only certain conclusion that may be drawn about the date of composition of the work is that it is older than the extant Coptic version.» — MacRae declara la única conclusión cierta sobre la fecha, que la obra es anterior a la versión copta conservada
«The terms are not used consistently, but the powers are in general the minions of the creator God who oppress humanity and attempt to persecute the gnostics, while "the great eternal angels" or "the holy angels" are representatives of the eternal God who share the knowledge of the gnostic race and intervene in the world to save them from harm.» — MacRae distingue en el texto las potencias, secuaces del Dios creador que oprimen a la humanidad, de los grandes ángeles eternos
«There are no other exact allusions to Old Testament texts in the document, but there is evidence of an acquaintance with the Old Testament, especially with the figure of the Isaian servant of Yahweh in the depiction of the Illuminator of knowledge.» — MacRae consigna que no hay otras alusiones exactas al Antiguo Testamento y sí trato con la figura del siervo de Yahvé isaiano
«Within gnostic literature itself the work shares many features with the Nag Hammadi Gospel of the Egyptians, an explicitly Christian gnostic treatise in the name of Seth.» — MacRae empareja la obra con el Evangelio de los Egipcios de Nag Hammadi, tratado gnóstico cristiano bajo el nombre de Set
«Nevertheless, it is closely related to the extensive Adam literature and has many parallels to the Life of Adam and Eve in particular.» — MacRae liga la obra a la literatura de Adán y señala sus paralelos con la Vida de Adán y Eva
«In the translation that follows, the division into paragraphs and the section titles have been introduced by the translator.» — MacRae declara que la división en párrafos y los títulos de sección son suyos y no del manuscrito
«Though the coming of the Illuminator has not been mentioned previously, this is the "third time" in relation to the rescue of the race of Seth in the Flood and the fire.» — MacRae cuenta la venida del Iluminador como tercera vez respecto del rescate de la raza de Set en el Diluvio y en el fuego
«The expression "punish the flesh" does not necessarily imply this, however; at Qumran the wicked priest is said to suffer "vengeance in the body of his flesh."» — MacRae acota la expresión castigar la carne y la empareja con la venganza en el cuerpo de su carne de Qumrán
«Consequently, the final Christian edition of this text, which described the martyrdom of Elijah in an "apocalyptic" manner, came to be designated "The Apocalypse of Elijah."» — O. S. Wintermute traza el origen del título del Apocalipsis de Elías en la edición cristiana final que narró el martirio al modo apocalíptico
«That is the tendency to repeat certain characteristic motifs and even to restate the same sequence of events in several different forms.» — Wintermute nombra la tendencia que el texto comparte con Daniel, repetir motivos y reformular la misma secuencia de sucesos
«The descriptions of the physical signs of the Antichrist, however, are well known from such late Hebrew texts as the Apocalypse of Zerubbabel, the Prayer of Simon ben Yochai, the Signs of the Messiah, and Midrash Wayissou, which were published by A.» — Wintermute empareja las descripciones de los signos físicos del Anticristo con textos hebreos tardíos que enumera
«Assuming original samosuvitlne, Gk. autobouletos, rather than the derivationally implausible samosvitlne.» — Rubinkiewicz propone el original griego que estaría detrás del término eslavo
«but at that point the text breaks off and the writer returns to discuss the Persian rise to power» — Wintermute señala dónde se corta el texto y el retorno del escritor al ascenso persa al poder
«originally contained a Jewish account of the persecution of the saints followed by the martyrdom of the sixty. A later Christian editor inserted the first two martyrdoms» — Wintermute reconstruye la capa judía del relato de la persecución y adjudica a un editor cristiano posterior los dos primeros martirios
«Until recently, the two most important manuscripts of the Apocalypse of Elijah were those edited by G. Steindorff» — Wintermute nombra los dos manuscritos más importantes del Apocalipsis de Elías, editados por Steindorff
«Tabitha heard about the appearance of the shameless one and accused him of being "hostile to all the saints," but the persecution of the saints had not yet been described.» — Wintermute señala una incoherencia narrativa, que Tabita acuse al desvergonzado de hostil a los santos antes de que la persecución se describa
«The section does not contain any specific historical allusions that might be of significance for dating either its Christian or Jewish strata.» — Wintermute consigna una negativa medida, que la sección no trae alusiones históricas útiles para datar ninguno de sus dos estratos
«The earliest manuscript, which Steindorff dated in the fourth century, was written in Akhmimic, and the second manuscript, which he dated at the beginning of the fifth century, was written in Sahidic.» — Wintermute data los dos manuscritos de Steindorff, el ajmímico en el siglo cuarto y el sahídico a principios del quinto
«At the present stage of research, we can only speak of the possibility that the ancient lists referred to the present Apocalypse of Elijah because citations in early Christian writings clearly bear witness to other works attributed to Elijah.» — Wintermute acota lo que puede decirse hoy sobre si las listas antiguas se referían a este Apocalipsis de Elías
«The relevant point, however, is that the ancients were familiar with an Apocalypse of Elijah that spoke of things "which the eye has not seen nor the ear heard."» — Wintermute consigna que los antiguos conocían un Apocalipsis de Elías que hablaba de lo que el ojo no vio ni el oído oyó
«Since there are Coptic manuscripts of the present text dated to the early fourth century at the latest, the original Greek text can scarcely be later than the end of the third century.» — Wintermute fija el techo de la datación del texto griego original a fines del siglo tercero por los manuscritos coptos
«Nevertheless, most of the evidence used for dating the text will need to be revised in terms of the additional information provided by the new Chester Beatty Papyrus.» — Wintermute advierte que la evidencia de datación habrá de revisarse a la luz del nuevo papiro Chester Beatty
«Although the forces of evil come to dominate at the end of the age under the rule of the lawless one who will torture and slay the righteous, this world is not regarded as totally evil.» — Wintermute consigna que el mundo no se tiene por del todo malo pese al dominio final del inicuo
«The false Messiah, who rules as an earthly monarch, will also do the signs and wonders that the prophets did, but the righteous will be able to recognize him by the signs on his head.» — Wintermute describe al falso Mesías que hará las señales de los profetas y será reconocido por las marcas de su cabeza
«He shares apocalyptic motifs with the Sibylline Oracles and the Psalms of Solomon, but the very nature of apocalyptic speculation makes the source of such material difficult to determine.» — Wintermute empareja los motivos apocalípticos del texto con los Oráculos Sibilinos y los Salmos de Salomón y declara difícil determinar la fuente
«The fate of the Antichrist is to be destroyed in the judgment by Elijah and Enoch, but his death is no more final for him than it was for the pious.» — Wintermute consigna la suerte del Anticristo, destruido en el juicio por Elías y Enoc
«Since there is only one Akhmimic manuscript, the designation "Akhmimic text" clearly refers to that unique manuscript.» — Wintermute declara el uso de sus rótulos, que texto ajmímico designa al manuscrito único
«This masterful work made the full text available in an essentially correct order for the first time.» — Wintermute atribuye a esa obra magistral el haber hecho disponible por primera vez el texto completo en orden correcto
«In the present text, however, it is the devil who is held responsible for the desire to consume men like fire and like water.» — Wintermute señala el desplazamiento del texto presente, que hace responsable al diablo del deseo de consumir a los hombres
«In the present text, the author is attacking those who make their belly their God and fail to abstain.» — Wintermute identifica a quienes el autor ataca, los que hacen de su vientre su Dios y no se abstienen
«It could be rendered "The one who fasts will never sin," in agreement with the Chester Beatty Papyrus.» — Wintermute ofrece la traducción alternativa de la sentencia según el papiro Chester Beatty
«The translation of the Chester Beatty Papyrus inserted at this point is based on the text provided by A. Pietersma, S. T. Comstock, and H. W. Attridge.» — Wintermute declara el origen del texto del papiro Chester Beatty que intercala en su traducción
«The first stanza ends with the word "earth," and the second stanza ends with "heaven."» — Wintermute señala las palabras con que terminan las dos estrofas, tierra y cielo
«It is our opinion that this discussion of "rest" goes back to the early Jewish stratum within the text.» — Wintermute adjudica la discusión sobre el reposo al estrato judío temprano del texto
«This boast of the Messiah is also present in Heb. versions of the Antichrist legend.» — Wintermute consigna que esa jactancia del Mesías aparece también en versiones hebreas de la leyenda del Anticristo
«The events of the last years of the world, which in this section also are recounted in the future tense as prophecies, are dominated by the figure of the Antichrist.» — G. T. Zervos consigna que los sucesos de esa sección se cuentan en futuro como profecías y los domina la figura del Anticristo
«However, for lack of more conclusive evidence, the most that can be said is only that these three examples—Gouzeth in 9:7, "sons of men" in 14:5, and the three letters on the forehead of the Antichrist in manuscript B (9:25)—could conceivably be faint traces of an earlier, possibly Semitic, source or sources that underlie the whole or parts of the apocalyptic section of the Apocalypse of Daniel.» — Zervos acota lo que puede decirse sobre los indicios de un original arameo o siríaco, solo tres ejemplos
«majority of these misspellings are obviously due to the confusion of the scribe over various groups of Greek letters and diphthongs that during the course of the development of the language have come to be pronounced identically.» — Zervos atribuye la mayoría de esas faltas de ortografía a la confusión del copista ante grupos de letras y diptongos griegos
«This parallel, in addition to those with the early pseudepigraphical works mentioned above, could indicate that the author of the Apocalypse of Daniel was familiar with early traditions and incorporated some of them into his own work.» — Zervos deriva de ese paralelo que el autor del Apocalipsis de Daniel conocía tradiciones tempranas
«Rather, the overwhelming concern of the apocalypse for the city of Constantinople, at least throughout the historical section, suggests that the "mother of cities" (7:11), Constantinople itself, is the place of origin.» — Zervos identifica la madre de las ciudades del texto con Constantinopla por el interés que el apocalipsis pone en ella
«The extreme favoritism of the author of the Apocalypse of Daniel toward Constantine V and his obvious dislike of Leo IV and Irene perhaps betray his own iconoclastic tendencies.» — Zervos lee las tendencias iconoclastas del autor en su favoritismo por Constantino V y su desagrado por León IV e Irene
«Man also is shown chiefly in political and military situations; but in the sphere of religion he is divided into two camps according to faith: the Roman Christians and the misbelievers (especially the Arabs and Jews).» — Zervos reparte a los hombres del apocalipsis en dos campos de fe, los cristianos romanos y los descreídos
«In agreement with the ApPaul the text of BM MS 7594 does not include the phrase "son of man," but it does include the phrase "why do you sin?"» — Wintermute coteja el texto del manuscrito del British Museum con el Apocalipsis de Pablo en esa frase
«The translation of this section is difficult and uncertain.» — Wintermute declara difícil e incierta la traducción de esa sección
«The Sahidic text reads "they will remove themselves from him," but the Sahidic text published by Steindorff (Die Apokalypse des Elias) requires an emendation, i.e. read sesahdou» — Wintermute coteja las lecturas sahídicas y declara que la publicada por Steindorff exige enmienda
«This seems to be reproduced in the Apocalypse of Daniel at 2:15, where it is written that rulers and magnates will "flee to the glens of the mountains" and in 12:6 (MS M only), where it is said that people will entreat and beg the mountains to cover them.» — Zervos empareja el pasaje con los gobernantes que huirán a las cañadas de los montes en el Apocalipsis de Daniel
«The essential difference between the use of this motif in the Sibylline Oracles and Revelation on the one hand and in the Apocalypse of Daniel on the other is that in the former two works it refers to the monstrous figure of Nero as an enemy of the people of God, and in the present apocalypse it is applied to the savior-king sent by God.» — Zervos distingue el uso del motivo en los Oráculos Sibilinos y el Apocalipsis frente al del Apocalipsis de Daniel
«In view of the probable dependence of this apocalypse on Revelation, as discussed in the preceding section, the method for denoting emperors could indicate that this particular element is borrowed from another source, possibly the Sibylline Oracles.» — Zervos apunta a un préstamo del Apocalipsis en el método de designar emperadores por las letras de su nombre
«However, certain concepts embodied in this and similar Byzantine works, although originally intended for one specific period of history, have lived on through the popular beliefs and aspirations of those nations that have inherited the Byzantine spiritual tradition.» — Zervos consigna la pervivencia de esos conceptos bizantinos en las creencias populares pese a su intención histórica concreta
«Berger's publication in 1976 made it available in German, while the present translation is the first appearance of this document in English.» — Zervos declara que esta es la primera aparición del documento en inglés
«Hence, the Byzantines commonly referred to the Arabs and later to the Turks, whom they thought to be the descendants of Hagar and Ishmael, as Agarenes and Ishmaelites.» — Zervos explica por qué los bizantinos llamaban agarenos e ismaelitas a árabes y turcos
«The geographical places mentioned in this chapter correspond in general to those involved in the Arab invasions of Asia Minor in the early 8th cent.» — Zervos empareja los lugares geográficos del capítulo con las invasiones árabes de Asia Menor del siglo octavo
«The traditions in the Old Testament provided the framework and most of the presuppositions for the following testaments.» — Charlesworth abre la introducción a los Testamentos declarando que las tradiciones del Antiguo Testamento dieron el marco y los presupuestos de esos escritos
«He occasionally informs them of his fatal flaw and exhorts them to avoid certain temptations; he typically instructs them regarding the way of righteousness and utters blessings and curses.» — Charlesworth describe el molde del género, el moribundo que informa de su falla, exhorta a evitar tentaciones y pronuncia bendiciones y maldiciones
«Just prior to his death, each of the sons is depicted as gathering around him his offspring, reflecting on aspects of his life, confessing his misdeeds, exhorting his family to avoid his sins and exemplify virtue, concluding with predictions about the future of Israel and giving instructions concerning his burial.» — H. C. Kee describe la escena común de los Testamentos de los Doce Patriarcas, cada hijo reuniendo a su descendencia antes de morir
«In the process, each patriarch calls for special honor to be given to Levi and Judah, progenitors, respectively, of the priestly and kingly lines of the nation.» — Kee consigna el honor especial que cada patriarca pide para Leví y Judá, progenitores de las líneas sacerdotal y real
«The pervasive use of technical terms of hellenistic piety for which there are no exact counterparts in Hebrew or Aramaic, in addition to the influence of hellenistic romances on the style and scope of the narrative portions of the Testaments, points rather to the conclusion that they were originally written in Greek.» — Kee apoya el trasfondo helenístico en los términos técnicos de piedad sin equivalente hebreo o arameo y en el influjo de los romances helenísticos
«The direct links between the Greek version and the Aramaic works are so few, however, and the absence from the Semitic fragments of some of the fundamental concepts of the Testaments presented here is so complete as to rule out an Aramaic original for our Testaments.» — Kee mide los enlaces directos entre la versión griega y las obras arameas y los halla escasos
«The internal evidence, however, could be read as pointing to Egypt, because of the special interest in Joseph (which seems to have flourished among Egyptian Jews) and possibly because of the loose links between the Christian interpolations and Johannine thought, which is at times assigned to Alexandrine Christianity.» — Kee lee la evidencia interna como señal de Egipto por el interés especial en José
«Proponents of the Aramaic origin of the writing look to Palestine as its place of writing, although the marked differences between it and the Dead Sea Scrolls on the essence of obedience to the law rule out Qumran.» — Kee expone la posición de quienes defienden el origen arameo y sitúan la escritura en Palestina
«But sexual misdeeds are not linked to specific commandments; rather, they are handled by injuctions to temperance or asceticism, for which there is no basis in the Torah.» — Kee consigna que las faltas sexuales no se ligan a mandamientos concretos sino a llamados a la templanza sin base en la Torá
«Behind both the Qumran material and the Testaments stands an oral tradition expressed in testamentary form, but the verbal and conceptual differences are so great as to rule out literary dependence of our Greek documents» — Kee sitúa tras Qumrán y los Testamentos una tradición oral en forma testamentaria y descarta la dependencia literaria por lo grande de las diferencias
«It is only in the Christian interpolations that there are direct links—especially with Johannine thought and language—but these are, of course, secondary in nature and not part» — Kee localiza los enlaces directos con el pensamiento joánico solo en las interpolaciones cristianas y los declara secundarios
«The devil (diabolos) is somewhat more common than Satan in T12P.» — Kee mide la frecuencia del diablo frente a Satanás en los Testamentos de los Doce Patriarcas
«But here blame is placed on the women, who are the villainesses, since they lure the Watchers into the illicit sexual relations, with dire consequences for the whole of the human race, as exemplified in their monstrous progeny.» — Kee señala el desplazamiento de la culpa hacia las mujeres, que atraen a los Vigilantes a las relaciones ilícitas
«The sleep, the vision, the mountain, the ascent to the heavens and on to the throne of God are standard elements in Merkabah (throne) mysticism.» — Kee identifica como elementos estándar del misticismo de la Merkabá el sueño, la visión, el monte y el ascenso al trono de Dios
«The notion of God as visibly reigning on earth lent itself readily to Christian interpretation in relation to Christ, and to interpolations which make the links with the incarnation explicit, as in 4:4.» — Kee consigna la facilidad con que la noción de Dios reinando visiblemente en la tierra se prestó a interpretación cristiana y a interpolaciones
«At any rate, this interest of the Russians in medieval apocalyptic traditions explains the appearance in the late nineteenth century of collections of Byzantine apocalypses in Russian editions, such as that of Istrin and the Anecdota Graeco-Byzantina of A. Vassiliev, which appeared in Moscow in 1893.» — Zervos explica por el interés ruso en las tradiciones apocalípticas medievales las colecciones rusas de apocalipsis bizantinos del siglo diecinueve
«The Slavonic manuscripts are few and late, consisting mostly of material excerpted from Greek sources in which Old Testament narratives are retold in expanded form.» — Kee describe los manuscritos eslavos como pocos y tardíos, en su mayoría extractos de fuentes griegas
«It is Judah's obedience that leads to his being rewarded by his designation as king rather than an arbitrary divine choice, as might be inferred from» — Kee adjudica a la obediencia de Judá su designación como rey, frente a la elección divina arbitraria que podría inferirse del Génesis
«The Chaldeans ( = Babylonians?) are mentioned in what appears to be completely out of sequence, but they may simply be here because they are part of the tradition, as in Dan, where they figure as the» — Kee lee la mención de los caldeos como parte heredada de la tradición y fuera de secuencia
«Here, however, Syria is the last nation to be named, which implies that it is the world power with which the writer and his contemporaries are confronted.» — Kee deduce de que Siria sea la última nación nombrada que es la potencia con que el escritor se enfrentaba
«there is the expectation that both the just and the unjust will be raised in the last day.» — Kee consigna la expectativa de que justos e injustos sean levantados en el último día, como en Daniel
«Moreover, the close, though complicated, linguistic relation of the Testament to the Septuagint Book of Job provides the strongest argument in favor of original composition in Greek.» — R. P. Spittler apoya la composición original en griego en la relación lingüística estrecha del Testamento con el Libro de Job de la Septuaginta
«TESTAMENT OF JOB (First Century B.c.-First Century A . D . ) A NEW TRANSLATION AND INTRODUCTION» — La cabecera del documento data el Testamento de Job entre el siglo primero antes y el primero después de Cristo
«As yet unresolved is the complicated problem of the textual relations between the several Greek manuscripts of the Testament of Job and the textual growth of the Septuagint Book of Job.» — Spittler declara sin resolver el problema de las relaciones textuales entre los manuscritos griegos del Testamento de Job y el crecimiento del Libro de Job de la Septuaginta
«Some products of the genre of that era were absorbed into other works: The Testament of Moses, composed in the first century A . D . , was absorbed into the Assumption of Moses.» — Spittler consigna que el Testamento de Moisés fue absorbido por la Asunción de Moisés
«Although it has been drawn up by one disinterested in the testament form, the Testament of Job more nearly retains testamentary elements than does, for example, the Testament of Abraham, the Testament of Isaac, or the Testament of Jacob.» — Spittler mide la retención de elementos testamentarios y la halla mayor en el Testamento de Job que en los de Abraham, Isaac y Jacob
«Wealthy persons could designate the establishment of memorial cults or institutions, resulting in such epigraphic remains as the Testamentum Galli, the Testamentum Epicuri, and the Testamentum Epictetae.» — Spittler consigna los cultos e instituciones conmemorativas que los testamentos griegos podían instituir
«The Testament of Job was almost certainly written in Greek, probably during the first century B . C . or A . D . , and possibly among the Egyptian Jewish sect called the Therapeutae, described extensively by Philo in his tract Vita contemplativa.» — Spittler data el Testamento de Job en griego y lo sitúa quizá entre los terapeutas judíos de Egipto
«Some aspects of the Testament of Job resemble those found in the sectarian Qumran texts, but more singular interests appear in its use of magic and "merkabah mysticism" (Jewish mystical speculation focusing on God's chariot, mrkbh).» — Spittler señala los intereses singulares del Testamento de Job, el uso de la magia y el misticismo de la merkabá
«an anti-Montanist writer demanded of the Montanists where in scripture prophecy in ecstasy might be claimed.» — Spittler consigna la demanda de un escritor antimontanista sobre dónde puede reclamarse en la escritura la profecía en éxtasis
«But the cosmic superiority of the upper world—which nowhere is elaborately described in the Testament of Job—also emerges in the effects of the charismatic sashes once they are donned by Job's daughters.» — Spittler describe el efecto de los cíngulos carismáticos sobre las hijas de Job como muestra de la superioridad del mundo superior
«Job's children, who died when their house collapsed (39:8), however, need no burial; they were taken directly to heaven by their creator (39:8-40:3).» — Spittler consigna que los hijos de Job no necesitan sepultura porque su creador los llevó directamente al cielo
«Rejected by the rabbis and the Church, the Testament of Job not surprisingly has been virtually unnoticed till modern times and has had little detectable effect on the development of Western culture.» — Spittler consigna que el Testamento de Job, rechazado por los rabinos y por la Iglesia, apenas dejó huella en la cultura de Occidente
«Job's own words begin here, and the first person is used throughout TJob l:4b-45:4.» — Spittler marca dónde empiezan las palabras del propio Job y hasta dónde llega la primera persona
«Job is distinguished by patient endurance, his children by noble ancestry.» — Spittler distingue lo que caracteriza a Job, la paciencia, de lo que caracteriza a sus hijos, la ascendencia noble
«Such deception by Satan later in TJob overtakes Job's doormaid (7:6), his wife (23:11), and threatens even Job himself (26:6).» — Spittler enumera a quiénes alcanza después el engaño de Satanás en el Testamento de Job
«While patience is the major virtue extolled in TJob, the leading vices it combats are pride (hype rephania, 15:8), contempt (oligdria, 20:1), and arrogance (alazoneia, 21:3).» — Spittler nombra la virtud mayor del Testamento de Job y los vicios que combate, el orgullo, el desdén y la arrogancia; el troceo parte *hyperephania* en dos y así se conserva
«But TJob speaks of Job as worm-ridden (skolekobrdton to soma).» — Spittler contrasta la lectura del Testamento de Job, que habla de Job comido de gusanos, con el texto masorético
«The incident of the replaced worms functions as but one more way to extol the virtue of patience.» — Spittler lee el episodio de los gusanos repuestos como un modo más de ensalzar la virtud de la paciencia
«In fact, the lament is occasioned not by death but by disgrace (as that for Job was occasioned by privation).» — Spittler consigna que el lamento no lo ocasiona la muerte sino la desgracia
«Eliphas at 31:1, at least, appears in the recently discovered 5th cent. A.D. Cop. translation of the TJob, Papyrus Colon 3221.» — Spittler data en el siglo quinto la traducción copta del Testamento de Job recién descubierta
«Confusion exists in the textual witnesses between the names of Elihu and Eliphas.» — Spittler consigna la confusión de los testigos textuales entre los nombres de Elihú y Elifaz
«For just as the kings would mock blessed Job, so also those who were subject to him and his kin would laugh at his way of life, saying, 'Where is your hope? To what end did you give alms and perform burial rites?'» — Spittler cita el pasaje sobre la burla de los reyes a Job y la pregunta por su esperanza
«This view of the "nothingness" of mankind, which permits neither ability nor right to meddle in heavenly matters, is frequently expressed; it constitutes the thrust of» — Spittler describe la visión de la nada del hombre que el texto expresa, sin capacidad ni derecho a entrometerse en lo celeste
«Finally, Qumran knows nothing comparable to the bodily assumption into heaven, following death, of Job's deceased children.» — Spittler consigna que Qumrán no conoce nada comparable a la asunción corporal al cielo de los hijos muertos de Job
«Beyond his speech, nothing is heard of Elihu in the canonical book.» — Spittler consigna que del Elihú canónico no se oye nada más allá de su discurso
«This choice is not supported in the extant Greek witnesses, but it draws partial support from the Coptic version as well as from the order of appearance of Job's friends in the Septuagint (see n. a» — Spittler declara que su elección no se apoya en los testigos griegos y sí en parte en la versión copta y en el orden de la Septuaginta
«Sees TJob as originating from Therapeutae "in the outskirts of Palestine in the land of Hauran, where the Nabatheans [sic] lived, and the Essene brotherhoods spread it all over the Arabian lands,» — Spittler recoge la tesis que sitúa el origen del Testamento de Job entre terapeutas de Haurán y su difusión por hermandades esenias
«e. V adds here the names of the four kings, which contrasts with its omission of the names of the ten children at 1:3f., but agrees in both instances with LXX.» — Spittler consigna que un manuscrito añade los nombres de los cuatro reyes y omite los de los diez hijos
«The question that introduces the refrain may be translated, with equal grammatical warrant, as an assertion tinged with sarcasm: "You are the one who appointed 7,000 sheep for the clothing of the poor: Where then is the splendor of your throne?» — Spittler ofrece la traducción alternativa del estribillo como aserción teñida de sarcasmo
«Yet much of the language of the psalm is distinctive and its affinities with Qumran hymnody have been noted» — Spittler consigna las afinidades del salmo con la himnodia de Qumrán señaladas por Philonenko
«But 2Clem deals with "this world and the coming one" (2Clem 6:3), which is an eschatological dualism not central to the TJob.» — Spittler distingue el dualismo escatológico de 2 Clemente del que no es central en el Testamento de Job
«In TJob, however, it is Nereus himself who takes the literary initiative, even though both the Lord and the "holy angel" (or, "Holy Spirit"?) were present.» — Spittler señala que en el Testamento de Job es Nereo quien toma la iniciativa literaria
«They were for some centuries immensely popular in Christianity, as may be seen both from their wide distribution and from the influence of the Testament of Abraham on later Christian writing and art.» — E. P. Sanders consigna la enorme popularidad de los Testamentos de los Tres Patriarcas en el cristianismo y el influjo del de Abraham en el arte
«It is certain, however, that eventually all three were Christianized and became the exclusive property of the Church.» — Sanders declara que los tres acabaron cristianizados y en propiedad exclusiva de la Iglesia
«Abraham, seeing people engaged in various sins, calls down death upon them, but God tells Michael to stop the tour; for he, unlike Abraham, is compassionate and postpones the death of sinners so that they may repent.» — Sanders resume el recorrido de Abraham y el contraste que el texto pone entre su severidad y la compasión de Dios
«He learns that souls are tried in three ways: by fire, by record, and by balance; and he learns that there are three judgments: by Abel, by the twelve tribes of Israel, and, finally, by God.» — Sanders enumera los tres modos de prueba de las almas y los tres juicios que el texto describe
«The first editor of the Greek recensions, M. R. James, was of the opinion that A best represents the contents and order of the original composition, while B sometimes preserves earlier wording.» — Sanders expone la posición de M. R. James, que tenía la recensión A por la que mejor representa el contenido y el orden del original
«B can, for the most part, be smoothly translated into Hebrew, but it is the classical Hebrew of the early narrative sections of the Bible that emerges, not any form of late Hebrew as known from the late canonical books, the Dead Sea Scrolls, and rabbinic literature.» — Sanders mide la retroversión al hebreo de la recensión B y consigna que lo que emerge es hebreo clásico y no tardío
«He cites the closeness of much of the language to the later, or Alexandrian, books of the Septuagint and regards the Semitisms as being "Septuagintalisms."» — Sanders expone el argumento del griego original, con los semitismos tenidos por septuagintalismos
«Schmidt, who regards the work as Palestinian, composed in Hebrew in either Essene or related circles, dates the original to the first half of the first century A . D .» — Sanders expone la datación de Schmidt, que sitúa el original en la primera mitad del siglo primero en círculos esenios o afines
«It would be reasonable to assume that the story was redacted where it first circulated, in Egypt, but there is nothing that would decisively rule out other Jewish centers in the Mediterranean basin.» — Sanders sitúa la redacción en Egipto sin descartar otros centros judíos del Mediterráneo
«Kohler's evidence could now be dismissed were it not for the fact that recent scholars cite him as having shown that both the Testament of Abraham and the Testament of Job have Essene traits» — Sanders objeta el uso que se ha hecho de Kohler como prueba de rasgos esenios en los Testamentos de Abraham y de Job
«Kohler mentioned that the eschatology of the Testament of Abraham was Essene without specifying why he came to this conclusion.» — Sanders consigna que Kohler declaró esenia la escatología del Testamento de Abraham sin decir por qué
«One hears nothing about the merits of the patriarchs aiding their descendants, God's forgiving observant Jews on the Day of Atonement, or anything of the sort.» — Sanders consigna una ausencia medida, que nada se dice de los méritos de los patriarcas en ayuda de sus descendientes
«The author brought together in graphic form three traditional images of judgment, although they are not actually harmonized or assigned separate roles in the testing of deeds.» — Sanders consigna que el autor reunió tres imágenes tradicionales del juicio sin armonizarlas
«Further, since Abraham is the subject, it is remarkable that nothing is said about proselytism, since Abraham was known as the first proselyte.» — Sanders señala lo notable de que nada se diga del prosélito siendo Abraham el primero
«The purpose of the book appears to be this: The author was concerned to present the judgment scene, in order to stress the value of good works, the efficacy of repentance, and God's justice and mercy, and in order to reconcile and depict the various images of judgment— by fire, balance, and deeds written in books.» — Sanders declara el propósito que atribuye al libro, presentar la escena del juicio y subrayar el valor de las obras y la eficacia del arrepentimiento
«Michael, at God's behest, instructs Abraham to make testamentary disposition of his goods, but no testament is made and there are no last words of advice to his son, although Isaac figures in the story.» — Sanders consigna que el Testamento de Abraham no llega a ser un testamento, porque no se hace disposición ni se dan últimas palabras
«Some of the themes—that angels do not eat, the heavenly tour, the departure of the soul and its ascent—are so widespread that direct influence is impossible to determine.» — Sanders declara imposible determinar influjo directo en temas tan difundidos como el ángel que no come o el ascenso del alma
«The idea that God postpones the punishment of sins in order to allow time for repentance is relatively widespread:» — Sanders consigna la difusión de la idea de que Dios aplaza el castigo para dar tiempo al arrepentimiento
«judgment will be held by God when he comes; thus the traditional view of the judgment is combined with judgment of individuals immediately after death.» — Sanders consigna la combinación del juicio tradicional al final con el juicio individual inmediato tras la muerte
«Isaac explains that God's decrees cannot be changed, and tells Jacob of his great ancestry from Adam on, and of his great future as progenitor of the twelve tribes and ultimately of Jesus the Messiah, son of the Virgin Mary and incarnation of God.» — W. F. Stinespring resume la respuesta de Isaac a Jacob sobre los decretos inmutables de Dios y su ascendencia desde Adán
«Thus, assuming that the Testament of Isaac was originally Jewish, it represents very much the same values as are represented by the Testament of Abraham: Men should set their houses in order in preparation for death, they should live good moral lives, they should remember the judgment, but they should forget neither the mercy of God nor the need that they themselves be merciful.» — Stinespring empareja los valores del Testamento de Isaac con los del Testamento de Abraham
«The dependence on the Testament of Abraham, however, makes it possible that the Testament of Isaac was originally written in Greek, shortly after the Testament of Abraham and in the same milieu.» — Stinespring propone que el Testamento de Isaac se escribiera en griego poco después del de Abraham y en el mismo medio
«Then the heavenly visitor identifies himself as Jacob's guardian angel, who has already saved him from Laban, Esau, and various dangers, and will continue to see that all will be well.» — Stinespring resume el arranque del Testamento de Jacob, con el ángel guardián que se identifica ante Jacob
«Our best intercessors will be the Virgin Mary, "mistress of intercessions" and "mother of salvation," also the martyrs and saints and all who have pleased the Lord» — Stinespring nombra a los intercesores que el texto propone, la Virgen María, los mártires y los santos
«The Testament of Moses is the farewell exhortation given by Moses to his chosen successor Joshua just prior to the leader's death and Israel's entrance into the promised land.» — J. Priest define el Testamento de Moisés como la exhortación de despedida a Josué antes de la muerte del caudillo
«Widely differing estimates have been proposed for the date of the document, but these may be classified into three broad categories:» — Priest reparte en tres categorías las estimaciones divergentes sobre la fecha del documento
«Further, it is apparent that either the Latin translator or the copyist, or both, were careless in both spelling and grammar.» — Priest consigna el descuido en ortografía y gramática del traductor latino o del copista
«The fragmentary, often untrustworthy, nature of the Latin, itself one language removed from the Semitic original, precludes operating with the critical precision implicit in any specific theory of interpolation, dislocation, or rearrangement.» — Priest declara que el estado del latín impide operar con la precisión que exigiría cualquier teoría de interpolación
«Although this proposal has been widely accepted, it is cogent only if one assumes that contemporary canons of consistency must apply to an apocalyptic author.» — Priest acota la aceptación de esa propuesta, que solo vale si se supone que los cánones de consistencia actuales rigen para un autor apocalíptico
«Chronological priority may belong to our document, but whether the idea originated with the author of the Testament of Moses cannot be determined.» — Priest declara indeterminable si la idea nació con el autor del Testamento de Moisés aunque su documento tenga prioridad cronológica
«The methods by which the name Taxo is made to refer to the Messiah are too oblique to convince many of the identification, but an understanding of Taxo as the one who precipitates the divine vengeance that inaugurates the end-time has recently gained considerable support.» — Priest objeta la identificación de Taxo con el Mesías por lo oblicuo de los métodos que la sostienen
«He has included in the story motifs, known to us elsewhere, of God's avenging innocent suffering and, perhaps, has hinted at the idea of vicarious propitiation, although this is not clear.» — Priest consigna los motivos incluidos en el relato y deja en duda la idea de propiciación vicaria
«Thus, though it is probable that the author of the Testament of Moses was acquainted with the book of Daniel, it is not possible to assert definite dependence on his part.» — Priest declara probable que el autor conociera el libro de Daniel e imposible afirmar dependencia definida
«Commentators on the manuscript discovered by Ceriani have regularly noted that the extant text nowhere mentions the assumption of Moses.» — Priest consigna que el texto conservado no menciona en ningún lugar la asunción de Moisés
«Ancient sources give various dates for Moses' death. If the scheme used by TMos were known it might help date the composition of the book, but this is not the case.» — Priest consigna las fechas diversas que las fuentes antiguas dan a la muerte de Moisés
«It seems better to assume that the author has put together many past events that he believes are about to be replicated in the end-time.» — Priest propone que el autor reunió sucesos pasados que creía a punto de repetirse en el tiempo del fin
«It has been suggested that the two tribes blame their present plight on the previous sins of the other ten, but the mention» — Priest recoge la sugerencia de que las dos tribus culpen de su estado a los pecados de las otras diez
«The word translated "burial" has sometimes been rendered "assumption" and taken to be an interpolation attempting to relate TMos to an AsMos proper. This is unnecessary.» — Priest objeta que la palabra traducida sepultura se rinda como asunción y se tenga por interpolación
«Solomon interrogates the doglike demon, Scepter, who deceives those who follow his star and subdues the hearts of men through their throats; Scepter then helps Solomon to obtain an emerald stone for the Temple; Solomon learns that the demon is» — D. C. Duling resume el interrogatorio de Salomón al demonio perro Cetro, que engaña a los que siguen su estrella
«The introduction to TSol is longer than usual because of the complexity of the issues involved and the relative unfamiliarity of the document itself.» — Duling declara por qué su introducción al Testamento de Salomón es más larga de lo usual
«The story of the Testament of Solomon purports to take place during the reign of Solomon in the tenth century B.C. Nonetheless, there is no doubt that it comes from much later times, not only because of its language, but because it presupposes events, some in the form of prophecies, which took place in the first century A.D., and because in general it assumes thought forms generally accepted as having arisen in hellenistic times.» — Duling data el relato en el reinado de Salomón y declara sin duda que el texto viene de tiempos muy posteriores
«the Russian Istrin, who discovered manuscript D and first argued in 1898 that it was the basis for the testament, thought that the latter was written about A.D. 1200.» — Duling consigna la datación de Istrin, que situaba el testamento hacia el año 1200
«In some respects, he agreed with Conybeare, for he stated that if one removed the Christian and pagan elements, "the Test comes to be of assistance in reconstructing the thought world of the Palestinian Jew in the first century of our era . . . "» — Duling recoge el juicio de McCown sobre el valor del testamento para reconstruir el mundo de pensamiento palestino una vez quitados los elementos cristianos y paganos
«Whether one follows McCown's early third-century dating or Preisendanz's earlier one, there is general agreement that much of the testament reflects first-century Judaism in Palestine.» — Duling consigna el acuerdo general de que buena parte del testamento refleja el judaísmo palestino del siglo primero
«The reference might have been to the "Epistle to Rehoboam," also called the "Hygromancie of Solomon" or "The Key to Hydromancy," perhaps composed in first-century B.C. Egypt.» — Duling propone que la referencia apunte a la Epístola a Roboam, llamada también Higromancia de Salomón
«Yet, some judge that the testament is both pre-talmudic in its demonology and earlier than the type of magic associated with the sixth-century bowls; thus, Babylonia is not usually suggested as the place of origin.» — Duling consigna el juicio de que el testamento es pretalmúdico en su demonología y anterior a la magia de los cuencos del siglo sexto
«There are also connections with the Babylonian Talmud, for example, the demons assisting Solomon's temple building, or the lengthy treatment of the legend of Ashmedai ( = Asmodeus).» — Duling nombra las conexiones con el Talmud babilonio, los demonios que ayudan a construir el Templo y la leyenda de Asmodeo
«The testament is an important response to basic human problems: the presence of human frailty, sickness, and potential death.» — Duling declara la respuesta que el testamento da a problemas humanos básicos, la fragilidad, la enfermedad y la muerte posible
«Certainly, Abraham in the Genesis Apocryphon and probably Daniel in the Prayer of Nabonidus are viewed as types of exorcists.» — Duling nombra a Abraham en el Apócrifo del Génesis y a Daniel en la Oración de Nabónido como tipos de exorcista
«There was no form of nature with which he was not acquainted or which he passed over without examining, but he studied them all philosophically and revealed the most complete knowledge of their several properties.» — Duling cita el pasaje sobre Salomón, que no pasó por alto forma alguna de la naturaleza sin examinarla filosóficamente
«He also composed incantations by which illnesses are relieved, and left behind forms of exorcisms with which those possessed by demons drive them out, never to return.» — Duling cita el pasaje sobre los encantamientos y las formas de exorcismo que Salomón dejó
«It begins with the magician's magical equipment: "And now with the wand of Moses and the shining-plate of Aaron the high priest, and with the seal of Solomon, and with [the Shield] of David, and with the mitre of the chief priest have I pronounced^) [the wo]rd . . ,» — Duling cita el equipo mágico del cuenco, la vara de Moisés, la lámina de Aarón, el sello de Salomón y el escudo de David
«The incantation bowls are relatively late and their demonology and magic are sometimes considered more developed than that in the testament; yet, there are similar incantations from an earlier period.» — Duling coteja los cuencos de encantamiento con el testamento y consigna encantamientos semejantes de un periodo anterior
«And the Books of the Mysteries were disclosed to him and he became very learned in books of understanding and so ruled over everything he desired, over all the spirits and demons that wander in the world, and from the wisdom of this book he imprisoned and released, and sent and brought in, and built and prospered.» — Duling cita el pasaje sobre los Libros de los Misterios revelados a Salomón y su dominio sobre espíritus y demonios
«But if such connections are rejected, the first clear reference in the Christian literary tradition is found in Origen's commentary on Matthew 26:63 in which Origen states, "It is customary to adjure demons with adjurations written by Solomon.» — Duling cita a Orígenes sobre la costumbre de conjurar demonios con la fórmula de Salomón
«Finally, there are instances in the testament when Solomon traps demons in vessels and places them in the Temple until they are freed, though the freeing occurs at the first destruction,» — Duling consigna los pasajes en que Salomón atrapa demonios en vasijas y los pone en el Templo hasta su liberación
«Nonetheless, it would be generally recognized that the passage illustrates an example of the use of Jewish, specifically Solomonic, magic in the magic of the Greco-Roman world.» — Duling declara lo que el pasaje ilustra, el uso de la magia judía, y específicamente salomónica, dentro de la magia grecorromana
«The altered book which we possess, and which is entitled The Seven Heavens, contains, in summary, the following: [?] The angel ordered Solomon to make these bottles.» — Duling cita el resumen del libro alterado llamado Los Siete Cielos y la orden del ángel a Salomón de hacer las botellas
«However, in the testament the decans are demons who cause mental and physical illnesses.» — Duling consigna que en el testamento los decanos son demonios que causan enfermedades mentales y físicas
«Nothing is said of the precise origin or hierarchy of all the angels in the testament, but their major function is clear;» — Duling declara que el testamento no dice nada del origen ni de la jerarquía de los ángeles y sí de su función principal
«Yet, though he is consulted by Kunopegos, Beelzeboul's role as Prince of the Demons is not highly developed.» — Duling mide el desarrollo del papel de Beelzebul como Príncipe de los Demonios y lo halla poco elaborado
«The major interest of the author of the testament was medical.» — Duling declara el interés mayor del autor del testamento, el médico
«The demons involve man in actions that are contrary to traditional biblical morality.» — Duling consigna que los demonios implican al hombre en acciones contrarias a la moral bíblica tradicional
«Cultural importance Though the tradition of Solomon's magical wisdom was perpetuated in Judaism, Christianity, and Islam—witness the growth of Solomonic legends in the Talmud, Ethiopic Christianity, the Koran, and Arabian Nights as well as the plethora of amulets, talismans, lintels, and the pentagrams and hexagrams scratched on every type of magical material—the attestation of Solomonic magical books seems to have been avoided in official Judaism until the twelfth century.» — Duling traza la perpetuación de la tradición de la sabiduría mágica de Salomón en el judaísmo, el cristianismo y el islam
«Clearly, in the early period, magical books by Solomon were considered suspect, partly because "official" Judaism and Christianity associated the practice of magic with paganism, and perhaps partly because the practice of magic in the Roman Empire was legally punishable by death.» — Duling consigna la sospecha temprana sobre los libros mágicos de Salomón por la asociación de la magia con el paganismo
«In conclusion, it should be stressed that the Testament of Solomon is an important document for understanding everyday religion in the early centuries of Christianity.» — Duling declara la importancia del Testamento de Salomón para entender la religión cotidiana de los primeros siglos del cristianismo
«Many of the other manuscripts, which are from the fifteenth or sixteenth century, also contain such lore, including many pentacles and Solomonic drawings.» — Duling consigna que varios manuscritos de los siglos quince y dieciséis traen pentáculos y dibujos salomónicos
«Solomon interrogates the three-headed dragon spirit, Head of the Dragons, and learns that he blinds fetuses and makes them deaf and dumb, and causes men to fall down and grind their teeth; he is thwarted by the place marked "Place of the Skull" and the angel» — Duling resume el interrogatorio al espíritu dragón de tres cabezas, que ciega a los fetos y los vuelve sordos y mudos; Duling resume el capítulo en su introducción y la traducción lo repite en el cuerpo; se ancla en la primera aparición
«Solomon interrogates Obyzouth, the female demon with disheveled hair, who strangles newborn infants at birth, injures eyes, condemns mouths, destroys minds, and creates pain; learning that she is thwarted by the angel Raphael, or writing her name» — Duling resume el interrogatorio a Obizut, la demonia de cabellos desgreñados que estrangula recién nacidos; Duling resume el capítulo en su introducción y la traducción lo repite en el cuerpo; se ancla en la primera aparición
«The manuscript is well preserved. It was published by Istrin (see M S D , above).» — Duling describe el estado de conservación de ese manuscrito y nombra a quien lo publicó
«The manuscript, which belonged to the library of M. le President de Mesmes (died 1596), is carefully written and worked over by an editor.» — Duling consigna la procedencia del manuscrito de la biblioteca del presidente de Mesmes y el trabajo de un editor sobre él
«Men from all nations came to hear Solomon's wisdom, and he received gifts from all the kings of the world, who heard of his wisdom.» — Duling cita el pasaje sobre los hombres de todas las naciones que venían a oír la sabiduría de Salomón
«The virgin, the reference to the Son of God, the temptation of Jesus, Jesus' rule over the demons, the crucifixion, and the name Emmanouel are clear.» — Duling enumera los elementos cristianos claros del testamento, la virgen, el Hijo de Dios, la tentación, la cruz y el nombre Emmanuel
«James summarizes McCown's results; although he is highly complimentary, he does not think McCown's evolution of the testament beginning with M S D is wholly convincing.» — Duling recoge la reserva de James sobre la evolución del testamento que McCown propone desde un manuscrito
«There was an exception to this generalization: McCown thought rec. A to be secondary at the beginning, and here he relied more on rec. B (for the conclusion,» — Duling consigna la excepción que McCown hacía al preferir una recensión sobre otra al principio del texto
«Then one day King Solomon stretched out his hands toward heaven and said, 'God of gods and alone King of kings, reveal to me the boy's complete torment» — Duling cita la recensión que pone en boca de Salomón la oración con las manos tendidas al cielo
«In general, he is the protector of the Jewish people.» — Duling consigna la función general de Miguel como protector del pueblo judío
«In Tob, Raphael instructs Tobit to remove the gall, heart, and liver of a fish taken from the Tigris River (see "rivers of Assyria" in the next vs.), promising that they will be useful for medication.» — Duling remite a Tobías, donde Rafael manda extraer la hiel, el corazón y el hígado de un pez del Tigris como medicamento
«The stoicheia, who are the kosmokratores tou skotous (n. b), are the thirty-six decans of the zodiac in TSol» — Duling identifica a los stoicheia del testamento con los treinta y seis decanos del zodiaco
«The first decan is most important; the name may mean "the Lord" (Gundel, Dekane, pp. 50f.) and be related to rex, "ruler," "king," "prince." It corresponds to Sro, the ram, in Manilius' list of decans.» — Duling interpreta el nombre del primer decano y lo empareja con la lista de decanos de Manilio
«z. Gundel (Dekane, p. 52) thinks it likely that the name is built out of sapha, "clearly," and thoraios, another name for Apollo, i.e. "the one who is fit for the seed, the one who qualified for procreating."» — Duling recoge de Gundel la etimología de uno de los nombres de decano a partir del griego
«Gundel (Dekane, p. 53) suggests a connection of Anatreth with the sun-god Re (Ret, Rat, Srat) or with the Gk. word anatretos, suggesting "boring through," since an old Egyptian decan is called "The One Who Bores Through."» — Duling recoge de Gundel la conexión de Anatreth con el dios solar Re o con el verbo griego de horadar
«In the second section, the Prophecy, Adam reveals information to Seth about the creation and fall of man and foretells the Flood, the birth, passion, and death of Christ, and the final end of the world.» — S. E. Robinson resume la sección de la Profecía, donde Adán revela a Set la creación, la caída y el fin del mundo
«At the end of this section, Seth adds that he has personally recorded the testament of his father, Adam, and that he buried it in the legendary Cave of Treasures.» — Robinson consigna que Set declara haber registrado el testamento de su padre y haberlo enterrado en la Cueva de los Tesoros
«The Syriac Testament of Adam is found in three recensions, witnessed by eight manuscripts which date between the early ninth and late eighteenth centuries.» — Robinson describe las tres recensiones siríacas del Testamento de Adán y sus ocho manuscritos
«However, examination reveals that these names are not in fact Hebrew but rather Greek words written in Hebrew characters.» — Robinson niega que esos nombres sean hebreos y los identifica como palabras griegas escritas en caracteres hebreos
«relationship at one point with the Coptic Apocalypse of Elijah, which is dated in the third century A.D.» — Robinson señala la relación literaria del texto con el Apocalipsis copto de Elías, datado en el siglo tercero
«However, the Flood is said to have been caused by the daughters of Cain, and the career of the world is to last for six thousand years after the Flood, or, presumably, for seven thousand years in all.» — Robinson consigna que el Diluvio se atribuye a las hijas de Caín y que el mundo durará seis mil años tras él
«The most fully developed doctrine in the Testament of Adam is its angelology, although this is confined mainly to the latest section of the testament, the Hierarchy.» — Robinson declara la angelología la doctrina más desarrollada del Testamento de Adán, confinada a la sección de la Jerarquía
«The explicit promise of deification to Adam is unexpected but not without precedent.» — Robinson consigna que la promesa explícita de deificación a Adán es inesperada y no sin precedente
«Dedicated to my family —Jerrie, Michelle, Eve, and James— to other families supporting our common labors, and to families who read these» — La dedicatoria del tomo 1 va de Charlesworth a su familia, a las familias que sostienen el trabajo común y a las que leen estos documentos
«Questions of Ezra (Date Unknown) M. E. Stone 591 Revelation of Ezra (prior to Ninth Century A.D.) D. A. Fiensy» — El Contents consigna que las Cuestiones de Esdras van sin fecha y que su traductor es M. E. Stone; las cifras dentro del verbatim son las páginas impresas que el índice da
«BOARD OF ADVISORS xviii Brown. R. E., Auburn Professor of Biblical Studies, Union Theological Seminary» — El Board of Advisors del volumen se abre con R. E. Brown; el troceo imprime un punto donde el libro pone coma y el romano xviii dentro del verbatim es el folio de esa plana
«CONTRIBUTORS Priest, J., Professor of Religion, Department of Religion, Florida State University, Tallahassee, Florida Testament of Moses» — La lista de Contributors empareja a cada traductor con el documento que le toca, y abre con J. Priest y el Testamento de Moisés
«The daughters' inheritance: their father's phylactery» — El volumen rotula la cuarta parte del Testamento de Job con la herencia de las hijas, la filacteria del padre
«But let the new w o m b from which I was born rebuke you, from which after a time one born from my loins will rule over y o u» — Duling cita el pasaje judío palestino temprano sobre el vientre nuevo y el que nacerá de sus lomos para dominar
«Other biblical allusions and quotations may be found at Testament of Adam 1:3 (Ps 148:7f.), 1:4 (Isa 6:1-6 and Ezek 3:13), 1:5 (Gen l:7f.; Ps 148:4; and Ezek 1:24), 1:12 (Ps 104:4), 2:lf. (Ps 148:lf.), 2:10 (Gen 1:2), 4:7 (Zech 1:7-11)» — Robinson enumera las alusiones y citas bíblicas del Testamento de Adán una por una
«DOCUMENTS APOCALYPTIC LITERATURE AND RELATED WORKS» — La portadilla de la primera parte del tomo 1 rotula la sección como Apocalyptic Literature and Related Works; el Contents imprime el mismo rótulo y se ancla en la primera aparición
«TESTAMENTS OFTEN WITH APOCALYPTIC SECTIONS» — La portadilla de la segunda parte del tomo 1 rotula la sección como Testaments, often with apocalyptic sections; el Contents imprime el mismo rótulo y se ancla en la primera aparición
«the erudite and informed editors of the Encyclopedia Judaica reported that the zodiac is "first mentioned in the Sefer Yezirah," a document dated somewhere between the third and sixth centuries» — Charlesworth recoge de la Encyclopaedia Judaica que el zodiaco se menciona por primera vez en el Sefer Yezirah, y da la fecha que ese repertorio adjudica al documento
«The influence of the Merkabah traditions on the development of Jewish mysticism in medieval Spain may be illustrated from the Zohar, the most important text of the Spanish Qabbalah (composed probably by Moses de Leon» — Alexander traza el influjo de las tradiciones de la Merkabá en la mística judía de la España medieval y nombra el Zohar como el texto más importante de la cábala española
«Cf. singing praises to the Father with a similar line in the speculative hellenistic theosophic tract Poimandres 1.26, which says of the climax of the ascended soul upon its arrival» — Spittler empareja el canto de alabanza al Padre con una línea del Poimandres sobre el clímax del alma ascendida
«Perhaps most famous of all these medieval works was the Key of Solomon, known in Greek, Hebrew, and Latin» — Duling nombra la Clave de Salomón como la más famosa de esas obras medievales y consigna sus lenguas
«To this company, Zoroaster, Hermes Trismegistus, Aristotle, Alexander the Great, Virgil, and Muhammad were joined» — Duling enumera a quienes se sumaron a esa compañía de nombres, entre ellos Zoroastro y Hermes Trismegisto
«The classic statement of this doctrine is in Seper Yesirah 2:2» — Alexander remite a Seper Yesirah 2:2 como enunciado clásico de la doctrina de las veintidós letras
«The Zohar, Masseket 'Asilut, and Berit Menubah all have different systems, but the number ten remains constant» — Alexander compara los sistemas de rangos angélicos del Zohar y de otros dos textos y consigna que el número diez se mantiene constante
«D O C U M E N T S E X P A N S I O N S OF THE " O L D T E S T A M E N T " A N D LEGENDS Introduction J. H. Charlesworth 5 Letter of Aristeas (Third Century B.c-First Century A . D . ) R. J. H. Shutt» — El Contents del tomo 2 abre la sección de DOCUMENTS con Expansions of the *Old Testament* and Legends y reparte cada pieza entre su traductor con la fecha que ese traductor le adjudica; el rótulo de sección se repite en la portadilla de la plana 54 y se ancla aquí, en su primera aparición
«WISDOM A N D PHILOSOPHICAL LITERATURE Introduction J. H. Charlesworth All Ahiqar (Seventh to Sixth Century B . C . ) J. M. Lindenberger» — El índice rotula la segunda parte del tomo como Wisdom and Philosophical Literature y le pone al frente la introducción del editor; el troceo rinde el número de página de esa introducción como *All* por 477, y el rótulo vuelve a salir en la portadilla de la plana 528
«PRAYERS, PSALMS, AND ODES Introduction J. H. Charlesworth 607 More Psalms of David (Second Century B.c-First Century A . D . ) 7. H. Charlesworth with 7. A. Sanders 609 Prayer of Manasseh (Second Century B.c-First Century A . D . ) J. H. Charlesworth 625 Psalms of Solomon (First Century B.C.) R. B. Wright» — La tercera parte del tomo se rotula Prayers, Psalms, and Odes, y el índice adjudica a Charlesworth con J. A. Sanders los Más Salmos de David, a Charlesworth solo la Oración de Manasés y a R. B. Wright los Salmos de Salomón; el troceo rinde la inicial de Charlesworth como *7.*
«SUPPLEMENT FRAGMENTS OF LOST JUDEO-HELLENISTIC WORKS Editor's Introduction J. H. Charlesworth 775 General Introduction, with a Note on Alexander Polyhistor J. Strugnell» — El suplemento del tomo se rotula Fragments of Lost Judeo-Hellenistic Works, con introducción del editor y una introducción general con nota sobre Alejandro Polihístor firmada por J. Strugnell
«Jubilees (Second Century B . C . ) O. 5. Wintermute 35 Martyrdom and Ascension of Isaiah (Second Century B.C.-Fourth Century A . D . ) M. A. Knibb 143 Joseph and Aseneth (First Century B.c.-Second Century A . D . ) C. Burchard 177 Life of Adam and Eve (First Century A . D . ) M. D. Johnson» — El índice fecha las cuatro primeras expansiones y les pone traductor: Jubileos a O. S. Wintermute, el Martirio y Ascensión de Isaías a M. A. Knibb, José y Asenet a C. Burchard y la Vida de Adán y Eva a M. D. Johnson; el troceo rinde la inicial de Wintermute como *O. 5.*
«Pseudo-Philo (First Century A . D . ) D. J. Harrington 297 The Lives of the Prophets (First Century A . D . ) D. R. A. Hare 379 Ladder of Jacob (c. First Century A . D . ? ) H. G. hunt 401 4 Baruch (First to Second Century A . D . ) S. E. Robinson 413 Jannes and Jambres (First to Third Century A . D . ) A. Pietersma and T. R. Lutz 421 History of the Rechabites (First to Fourth Century A . D . ) J. H. Charlesworth 443 Eldad and Modad (prior to Second Century A . D . ) E. G. Martin 463 History of Joseph (prior to Fourth Century A.D.) G. T. Zervos» — La lista sigue con Pseudo-Filón a D. J. Harrington, las Vidas de los Profetas a D. R. A. Hare, la Escala de Jacob a H. G. Lunt —que el troceo rinde *H. G. hunt*—, 4 Baruc a S. E. Robinson, Jannes y Jambres a A. Pietersma y T. R. Lutz, la Historia de los Recabitas al propio Charlesworth, Eldad y Modad a E. G. Martin y la Historia de José a G. T. Zervos
«3 Maccabees (First Century B.C.) //. Anderson 509 4 Maccabees (First Century A . D . ) H. Anderson 531 Pseudo-Phocylides (First Century B.c-First Century A . D . ) P. W. van der Horst 565 The Sentences of the Syriac Menander (Third Century A . D . ) T. Baarda» — La sección sapiencial reparte 3 y 4 Macabeos a H. Anderson —el troceo rinde su inicial como *//.*—, el Pseudo-Focílides a P. W. van der Horst y las Sentencias del Menandro siríaco a T. Baarda
«Hellenistic Synagogal Prayers (Second to Third Century A . D . ) D. R. Darnell andD.A. Fiensy 671 Prayer of Joseph (First Century A . D . ) J. Z. Smith 699 Prayer of Jacob (First to Fourth Century A . D . ) J. H. Charlesworth» — Las oraciones se reparten entre D. R. Darnell y D. A. Fiensy, J. Z. Smith y el propio Charlesworth; el rótulo del índice vuelve a aparecer en el cuerpo y se ancla aquí, en su primera aparición
«POETRY Philo the Epic Poet (Third to Second Century B.C.) H. Attridge 781 Theodotus (Second to First Century B.C.) F. Fallon 785 O R A C L E Orphica (Second Century B.c-First Century A . D . ) M. Lafargue 795 D R A M A Ezekiel the Tragedian (Second Century B.C.) R. G. Robertson» — El suplemento se subdivide por géneros: poesía para Filón el Poeta Épico y Teodoto, oráculo para la Orphica y drama para Ezequiel el Trágico, cada uno con su traductor y su fecha
«H I S T O R Y Aristeas the Exegete (prior to First Century B.C.) R. Doran 855 Eupolemus (prior to First Century B.C.) F. Fallon 861 Pseudo-Eupolemus (prior to First Century B.C.) R. Doran 873 Cleodemus Malchus (prior to First Century B.C.) R. Doran 883 R O M A N C E Artapanus (Third to Second Century B.C.) J. J. Collins» — Bajo historia y romance el índice pone a Aristeas el Exégeta, Eupólemo, el Pseudo-Eupólemo, Cleodemo Malco y Artápano, los cuatro primeros repartidos entre R. Doran y F. Fallon y el último a J. J. Collins
«APPENDIX Pseudo-Hecataeus (Second Century B.c-First Century A . D . ) R. Doran 905 INDEX» — El índice cierra el tomo con un apéndice para el Pseudo-Hecateo, traducido por R. Doran, y con el índice general
«BOARD OF ADVISORS Brown, R. E . , Auburn Professor of Biblical Studies, Union Theological Seminary, N e w York, N e w York Davies, W. D . , Bradford Distinguished University Professor of Religion Studies, Texas Christian University, Fort Worth, Texas Harrelson, W . , Distinguished Professor of Old Testament, Vanderbilt University, Nashville, Tennessee Metzger, B. M . , George L. Collord Professor of N e w Testament Language and Literature, Emeritus, Princeton Theological Seminary, Princeton, N e w Jersey Murphy, R. E., G. W. Ivey Professor of Old Testament, Duke University, Durham, North Carolina Strugnell, J., Professor of Christian Origins, Harvard University, Cambridge, Massachusetts» — El tomo 2 nombra su consejo asesor con el puesto de cada uno: R. E. Brown, W. D. Davies, W. Harrelson, B. M. Metzger, R. E. Murphy y J. Strugnell
«CONTRIBUTORS TO VOLUME TWO Anderson, H., Professor of N e w Testament Language, Literature, and Theology, Head of the Department of N e w Testament, University of Edinburgh, Edinburgh, Scotland 3 Maccabees, 4 Maccabees Attridge, H., Perkins School of Theology, Southern Methodist University, Dallas, Texas Philo the Epic Poet, Fragments of Pseudo-Greek Poets Baarda, T., Professor of the N e w Testament, Vrije Universiteit, Amsterdam, Holland Syriac Menander» — La lista de colaboradores es propia de este tomo y pone al lado de cada nombre el documento que firma: H. Anderson con 3 y 4 Macabeos, H. Attridge con Filón el Poeta Épico y los fragmentos de pseudo-poetas griegos, T. Baarda con el Menandro siríaco
«Charlesworth, J. H., George L. Collord Professor of N e w Testament Language and Literature, Princeton Theological Seminary, Princeton, N e w Jersey Editor's Preface, Introduction for the General Reader, Introduction to Expansions of the "Old Testament" and Legends, History of the Rechabites, Introduction to Wisdom and Philosophical Literature, Introduction to Prayers, Psalms, and Odes, More Psalms of David, Prayer of Manasseh, Prayer of Jacob» — La entrada del propio editor enumera todo lo que firma en este tomo: el prefacio, la introducción para el lector general, las tres introducciones de sección, la Historia de los Recabitas, los Más Salmos de David, la Oración de Manasés y la Oración de Jacob
«Lutz, R. T . , Department of Near Eastern Studies, University of Toronto, Toronto, Ontario, Canada Jannes and Jambres» — La lista de colaboradores imprime *Lutz, R. T.*, mientras el índice de la plana 7 lo da como *T. R. Lutz*: la cabecera del documento en la plana 478 coincide con la lista y la discrepancia se conserva sin arbitrar
«Strugnell, J., Professor of Christian Origins, Harvard Divinity School, Cambridge, Massachusetts Introduction to Fragments of Lost Judeo-Hellenistic Works» — Strugnell aparece dos veces en los preliminares, como asesor y como autor de la introducción a los fragmentos de obras judeohelenísticas perdidas, con la institución escrita de dos maneras distintas, Harvard University en el consejo y Harvard Divinity School aquí
«Early Judaism was a religion bound to and defined by the Book, the Torah.» — Charlesworth abre la introducción a las expansiones del Antiguo Testamento declarando que el judaísmo temprano fue una religión ligada al Libro y definida por él, la Torá
«Distinguishable from the others is the Letter of Aristeas; it does not center upon a biblical narrative, but glorifies the translation of the Hebrew scriptures into Greek.» — Charlesworth separa la Carta de Aristeas del resto de la sección: no gira en torno a un relato bíblico sino que glorifica la traducción de las escrituras hebreas al griego
«The primary focus is upon God's story in history, an ongoing drama in which the author claims to be a participant.» — Charlesworth describe el foco común de estas expansiones, la historia de Dios en la historia como drama continuo en que el autor dice participar
«The early Jewish strata of the Martyrdom and Ascension of Isaiah belong to the present category; in its final and present form, however, it is clearly an apocalyptic work (especially chs. 6-11).» — Charlesworth sitúa los estratos judíos tempranos del Martirio y Ascensión de Isaías en esta categoría y consigna que en su forma final la obra es apocalíptica
«It purports to describe how the Jewish Law was translated from Hebrew into Greek by seventy-two Jews sent to Alexandria for this purpose.» — Shutt enuncia lo que la Carta de Aristeas dice ser: el relato de cómo la Ley judía se tradujo del hebreo al griego por setenta y dos judíos enviados a Alejandría
«The author, Aristeas, writes to his brother Philocrates about this mission.» — Shutt describe el marco narrativo de la carta, en que Aristeas escribe a su hermano Filócrates sobre la misión
«There are more than twenty mss. containing the text or significant extracts from the Letter of Aristeas.» — Shutt consigna que hay más de veinte manuscritos con el texto o con extractos de importancia de la Carta de Aristeas
«Thackeray and Pelletier agree that what Thackeray calls group A manuscripts are of special importance and antiquity.» — Shutt recoge el acuerdo de Thackeray y Pelletier sobre la importancia y la antigüedad especiales de los manuscritos del grupo A
«His position was rejected in 1870 by Schmidt, who was followed by Mendelssohn in 1897 and Wendland in 1900.» — Shutt traza la discusión sobre la autenticidad de la carta: la posición de Hody fue rechazada en 1870 por Schmidt, seguido por Mendelssohn en 1897 y por Wendland en 1900
«Some of its sentences are cumbersome, some of its words unusual, and some of its phrases striking because of their awkwardness.» — Shutt califica el griego de la carta y señala lo torpe de algunas de sus frases
«There was presumably an immediate occasion for the composition of the work: Such an occasion would probably have been one during which an anti-Jewish policy was being carried out.» — Shutt propone la ocasión inmediata de la composición, una en que se llevara a cabo una política antijudía
«The case for the Jewish Law and attitude to life is set out in this work, and in confirmation of this, an appeal is made to the history of the Jews in Egypt and Alexandria, with special reference to the Law and its translation into Greek.» — Shutt resume el argumento de la obra, la defensa de la Ley judía y del modo de vida que de ella se sigue, apoyada en la historia de los judíos en Egipto y en Alejandría
«There is no evidence in Aristeas either to indicate which books in the Old Testament have exercised most influence upon it or to indicate which books in the New Testament it has influenced.» — Shutt mide la relación con los libros canónicos y consigna la negativa: no hay en Aristeas evidencia de qué libros del Antiguo Testamento influyeron más en él ni de cuáles del Nuevo influyó él
«The clash under Antiochus Epiphanes, which resulted in the persecution of the Jews in Palestine and an attempt to eradicate them, may have taken place shortly before Aristeas was written.» — Shutt sitúa el choque bajo Antíoco Epífanes poco antes de la escritura de Aristeas
«He recognized that in process of time, through lack of use in ordinary communication with gentiles, the native language of the Jews might become less familiar.» — Shutt atribuye al autor de la carta la conciencia de que la lengua nativa de los judíos podía irse volviendo menos familiar por desuso en el trato con los gentiles
«Since the author of LetAris has the Heb. text of the Torah brought from Jerusalem, he may well have meant to indicate here that the copies available in Alexandria were inadequate.» — Shutt anota, contra Hadas, que al hacer traer de Jerusalén el texto hebreo de la Torá el autor de la carta pudo querer indicar que las copias disponibles en Alejandría eran inadecuadas
«In the first chapter God describes to Moses the apostasy and ultimate restoration of his people, which will take place in the future.» — Wintermute resume el primer capítulo de Jubileos, en que Dios describe a Moisés la apostasía y la restauración final de su pueblo
«In the Noah stories, the author has sharply abbreviated the account of the Flood.» — Wintermute señala que el autor de Jubileos abrevia con brusquedad el relato del Diluvio
«his interest in ritual law leads him to report that Abraham celebrated both the Feast of Firstfruits (15:lf.; cf. 22:1) and the Feast of Tabernacles» — Wintermute deriva del interés del autor por la ley ritual el que haga celebrar a Abraham la fiesta de las Primicias y la de los Tabernáculos; el verbatim se corta antes del rango de versículos porque el troceo lo parte a fin de renglón y `span()` lo fundiría en una cifra
«In poetic passages (e.g. 23:23; 31:15) Jacob is identified as Israel, the eponymous ancestor of all of the children of Israel.» — Wintermute consigna que en los pasajes poéticos Jacob se identifica con Israel, antepasado epónimo de todos los hijos de Israel
«Like most writers of history, the author of Jubilees was concerned to review critical events of the past in order to expose their significance for understanding his own contemporary political, social, or cultural situation.» — Wintermute lee a Jubileos como historia escrita para exponer la significación de los hechos del pasado en la situación política y social del autor
«His method of explaining contemporary realities is generally in line with methods used in the Old Testament.» — Wintermute alinea el método del autor para explicar las realidades contemporáneas con los métodos del Antiguo Testamento
«Although there are other passages in which eschatological elements or terminology are present, Davenport has argued that they are not "eschatological in function," i.e. the writer was not primarily concerned to write eschatology.» — Wintermute recoge el argumento de Davenport de que los elementos escatológicos de otros pasajes no son escatológicos en su función
«He further proves that the family of Jacob alone has been singled out for this honor because God created twenty-two works before the first sabbath and there are twenty-two heads of mankind from Adam to Jacob.» — Wintermute expone la prueba del autor de que solo la familia de Jacob fue apartada para ese honor, por las veintidós obras creadas antes del primer sábado y las veintidós cabezas de la humanidad
«A. Jaubert in her study of the calendar has demonstrated that Sunday and Wednesday were also frequently designated as festival days by the author of Jubilees.» — Wintermute recoge de A. Jaubert que el domingo y el miércoles también se designan con frecuencia como días de fiesta en Jubileos
«The author of Jubilees is also fond of this method, as, for example, in his treatment of Jared (4:15) and Rew (10:18).» — Wintermute señala la afición del autor de Jubileos a explicar por la procedencia de una sola palabra o de un nombre, con Jared y Rew como ejemplos
«The writer seeks the word of God within the text for the practical purpose of instructing the life of his contemporaries.» — Wintermute fija el propósito práctico del autor, buscar la palabra de Dios dentro del texto para instruir la vida de sus contemporáneos
«The Genesis Apocryphon is too fragmentary to permit one to discern its overall tendency, but P. Weimar has used it to illustrate the genre of narrative Midrash.» — Wintermute declara demasiado fragmentario el Génesis Apócrifo para discernir su tendencia general y recoge el uso que P. Weimar hace de él para el género del midrás narrativo
«Since the work is actually longer than the biblical book of Genesis, Charles has suggested that the adjective "Little" (Gk., ta lepta) was used to characterize the document's concern to provide fuller treatment of minor details not available in the canonical work.» — Wintermute recoge de Charles la explicación del adjetivo *Little* aplicado al libro, por su empeño en dar detalles más completos
«The Latin text, which Ronsch dated in the mid-fifth century, is important because of its date, the length of the surviving manuscript, and the relative care with which it was originally translated.» — Wintermute tasa la importancia del texto latino por su fecha, por la extensión del manuscrito conservado y por el cuidado con que se tradujo
«Charles, in particular, called attention to the fact that its biblical quotations had been corrected to agree with the standard Septuagint or Vulgate texts.» — Wintermute recoge de Charles que las citas bíblicas del latino fueron corregidas para concordar con los textos corrientes de la Septuaginta o de la Vulgata
«Nevertheless, there was still considerable latitude for debate until the discovery of fragments of the Hebrew text at both Qumran and Masada.» — Wintermute sitúa el fin del debate sobre la lengua original en el hallazgo de fragmentos del texto hebreo en Qumrán y en Masada
«Scholars are still debating the precise nature of the relationship between the two documents.» — Wintermute consigna que la naturaleza precisa de la relación entre los dos documentos sigue en debate
«By itself, the evidence provided by the Genesis Apocryphon is less helpful for dating Jubilees than the witness of the Damascus Document, but taken together, the fact that two separate first-century writers treat Jubilees as an authoritative source indicates that Jubilees was already sufficiently established to warrant that status.» — Wintermute pesa el Génesis Apócrifo y el Documento de Damasco como testigos para fechar Jubileos y da más valor al segundo
«Differences between Jubilees and Qumran in matters of eschatology (viz. messiah), ritual practice (viz. baptism and communal meals), details of theology, and attitudes toward the Temple and war were pointed out by B. Noack in an attempt to correct the assumption that Jubilees was written at Qumran.» — Wintermute enumera las diferencias entre Jubileos y Qumrán en escatología, práctica ritual, teología y actitud ante el Templo y la guerra
«His writing may reflect an awareness that not all of his contemporaries were thoroughly familiar with the language because he reports that even father Abraham had to learn Hebrew.» — Wintermute deriva de que el autor haga aprender hebreo al propio padre Abraham la conciencia de que no todos sus contemporáneos dominaban la lengua
«Within the area assigned to Shem, his knowledge of Canaan from the Jordan to the sea (10:29) is the greatest.» — Wintermute mide el conocimiento geográfico del autor y lo halla mayor dentro del área asignada a Sem, de Canaán del Jordán al mar
«Once the approximate date of Jubilees has been determined, it provides an excellent original source for the study of the social, political, and religious views of one group of Hasidim who lived near the middle of the second century B.C.» — Wintermute tasa el valor de Jubileos como fuente original para estudiar las ideas sociales, políticas y religiosas de un grupo de hasidim
«Finally, if Milik is correct in tracing the early Enoch books to Samaritan circles, the obvious relationships between Jubilees and Enoch raise interesting questions about the openness of the Hasidim to Samaritan influences during the Maccabean period.» — Wintermute deriva de la tesis de Milik sobre el origen samaritano de los libros de Enoc preguntas sobre la apertura de los hasidim
«They are born circumcised (15:27) and are therefore able to participate with Israel in all of her rites and feasts, including the sabbath rest (2:18).» — Wintermute consigna que los ángeles de Jubileos nacen circuncidados y participan por eso con Israel en todos sus ritos y fiestas
«Lest the world go uncared for on the seventh day, however, God also created lesser angelic powers such as the spirits of wind, darkness, snow, and heat (2:2).» — Wintermute expone el recurso del autor para que el mundo no quede sin cuidado en el séptimo día, la creación de potencias angélicas menores como los espíritus del viento, de la oscuridad, de la nieve y del calor
«It is possible, of course, for even the children of Israel to be subject to attack by the spiritual powers of evil (48:2f.).» — Wintermute admite que en Jubileos hasta los hijos de Israel pueden quedar expuestos al ataque de las potencias espirituales del mal
«He accuses them of sharing the ignorance and errors of the gentiles (6:35), but there is no evidence that they were in any position to threaten or prevent his own proper observance of festival times.» — Wintermute mide el alcance de la acusación del autor contra quienes comparten la ignorancia de los gentiles y niega que estuvieran en posición de impedirle su propia observancia
«Evidence for the use of data appearing in Jubilees by writers of the New Testament is conveniently summarized by Charles.» — Wintermute remite a Charles para el resumen de la evidencia del uso de datos de Jubileos por escritores del Nuevo Testamento
«Inasmuch as they are composite works, the question of dating the separate parts of each text has generated considerable debate.» — Wintermute consigna el debate que genera fechar las partes separadas de textos compuestos
«If translated literally, the Eth. word for "voices" would not appear to be as suitable to read beside "thunder and lightning" as "depths," but the Heb. word qdl, which was probably used in this passage, means both "voice" and "thunder."» — Wintermute razona en nota la lectura del etíope frente a Epifanio y propone que la palabra hebrea qdl sostiene *voices* junto a truenos y relámpagos
«The phrase "from the surface of the whole earth" could also be translated "from the presence of the whole earth."» — Wintermute anota que la frase podría traducirse también *from the presence of the whole earth*
«The writer mentions only the sun, and not the moon, as the determinant for holy days.» — Wintermute señala que el escritor menciona solo el sol, y no la luna, como determinante de los días santos
«The four are wild beasts, domestic animals, reptiles, and man.» — Wintermute enumera los cuatro géneros que el texto distingue, bestias salvajes, animales domésticos, reptiles y el hombre
«It is our opinion that in the case of both documents that judgment must now be reversed. Jubilees was written earlier and served as a source for both the Hymn to the Creator and the Genesis Apocryphon.» — Wintermute objeta el orden de dependencia que asumieron Skehan y, para el Génesis Apócrifo, Avigad y Yadin, y sostiene que Jubileos es anterior y sirvió de fuente a los dos
«Other texts from Qumran that use expressions or ideas which are also found in Jubilees include the Damascus Document, which cites Jubilees by name (CD 16.2-4), the Manual of Discipline, the Hymns, and the Florilegium from Cave 4.» — Wintermute enumera los textos de Qumrán que usan expresiones o ideas de Jubileos y consigna que el Documento de Damasco lo cita por su nombre
«The translation which follows is quite literal. The majority of students who make use of the translation will probably not be familiar with Ge'ez, the ancient dialect of Ethiopic used in writing the text.» — Wintermute declara literal su traducción y da la razón, que la mayoría de los lectores no conocerá el ge ez, el dialecto antiguo del etíope en que está escrito el texto
«The reading "This one" is clearly found in the Qumran text, from which it has been restored.» — Wintermute declara que la lectura *This one* está claramente en el texto de Qumrán, de donde se restituyó
«In any case, Enoch is here being designated as the instigator of the ritual of evening incense, which was part of normal daily service in the Temple in Jerusalem.» — Wintermute lee el pasaje como designación de Enoc por instigador del rito del incienso vespertino del servicio diario del Templo de Jerusalén
«Inasmuch as our writer identifies it with Gihon, one of the four rivers flowing out of the garden of Eden, it was obvious to him that it must have flowed eastward so that one could reach Eden by following it.» — Wintermute deriva de la identificación con el Guijón, uno de los cuatro ríos que salen del jardín de Edén, la necesidad de que el río fluyera al oriente
«The significance of drawing toward the west of Africa may simply indicate the southward movement around the boot of Italy or it may imply that the boundary between Japheth and Ham is in the southern Mediterranean in order to claim the islands for Japheth.» — Wintermute propone dos lecturas del trazado hacia el occidente de África, el rodeo por la bota de Italia o la frontera en el Mediterráneo meridional
«If we are to select one of Enoch's five islands for Shem, it would obviously be Crete (Caphtor), in accord with 8:21.» — Wintermute elige Creta entre las cinco islas de Enoc para Sem, de acuerdo con el capítulo 8
«The term ben-me$eq does not occur elsewhere in the OT, and its translation remains uncertain.» — Wintermute declara difícil el texto de Génesis 15:2 e incierta la traducción de ben-mesheq, que no aparece en otro lugar del Antiguo Testamento
«The statement "and those who serve . . . heart and spirit" is not found in Eth., but appears in the Lat. text.» — Wintermute consigna que la frase sobre quienes sirven de corazón y espíritu falta en el etíope y aparece en el texto latino
«The implication is that the food prepared by the gentiles would not be prepared in accord with Jewish laws of purity.» — Wintermute anota que lo implicado es que la comida preparada por los gentiles no se haría conforme a las leyes judías de pureza
«It is possible that the Qumran fragment differs at this point, but the script is difficult to read.» — Wintermute deja abierta la variante del fragmento de Qumrán y declara difícil de leer la escritura
«Nevertheless, what might have been in the additional text (approximately twenty-two letters) is anyone's guess.» — Wintermute mide el hueco del texto adicional en unas veintidós letras y declara que lo que hubiera en él es conjetura de cualquiera
«In the Midrash Wayyissau it is explained that the Amorites were provoked by the action of two of Jacob's sons against Shechem, but waited seven years to mount an attack» — Wintermute recoge del Midrás Wayyissau la explicación de la provocación de los amorreos y de la espera de siete años antes del ataque
«However, the Martyrdom of Isaiah is itself composite; included within these chapters is an independent section, 3:13-4:22, which is sometimes called the Testament of Hezekiah.» — Knibb declara compuesto el propio Martirio de Isaías y separa dentro de esos capítulos una sección independiente que a veces se llama el Testamento de Ezequías
«The remainder of the narrative describes the fulfillment of this prophecy.» — Knibb describe la economía del relato, en que el resto narra el cumplimiento de la profecía del capítulo primero
«The Ethiopic, Greek, and Latin texts which have been mentioned so far, despite many differences of detail, all represent essentially the same textual tradition.» — Knibb declara que los textos etíope, griego y latino representan esencialmente la misma tradición textual pese a las muchas diferencias de detalle
«The variants of the Slavonic version which are given in the notes in the present work have been taken from Bonwetsch, but it must be pointed out that his translation is now seen to be insufficiently precise.» — Knibb declara insuficientemente precisa la traducción de Bonwetsch de la que toma las variantes eslavas
«In considering the question of the original language of the Ascension, it is necessary to distinguish between the Martyrdom and the remaining sections of the book.» — Knibb distingue, para la lengua original, entre el Martirio y las secciones restantes del libro
«But the Ethiopic expression is ambiguous and could be translated "a wooden saw" (a saw made out of wood), and the corresponding passage in the Greek Legend (3:16) actually has this.» — Knibb declara ambigua la expresión etíope y consigna que podría traducirse *a wooden saw*, como hace el pasaje correspondiente de la Leyenda griega
«Charles concluded that 3:13-4:22 belonged originally to an independent work called the Testament of Hezekiah, although he thought the beginning and end of the work had been removed.» — Knibb recoge la conclusión de Charles de que la sección pertenecía en origen a una obra independiente llamada Testamento de Ezequías
«This difficulty might be avoided by assuming that the revelation was transferred from Hezekiah to Isaiah when 3:13-4:22 was inserted in the Ascension; against this it must be pointed out that Cedrenus likewise places his quotation of 4:12 in the mouth of Isaiah» — Knibb objeta la salida de transferir la revelación de Ezequías a Isaías y opone el testimonio de Cedreno
«Burkitt (whose discussion is the more important) argued that it was impossible to remove the narrative portions of the Ascension (i.e. the Martyrdom) from the remainder of the work; rather he regarded the Martyrdom 44as an integral part of the Ascension, constructed from the writer's knowledge of the early imperfect Greek translation of the Books of Kings, supplemented here and there by stray fragments of Jewish lore.» — Knibb recoge el argumento de Burkitt de que no se pueden separar las porciones narrativas de la Ascensión del resto de la obra
«It cannot simply be assumed that what we are left with after the removal of the Christian elements in the Ascension and the obvious editorial additions is the Jewish Martyrdom of Isaiah; the possibility of Christian reworking of what appears to be Jewish material needs to be kept in mind.» — Knibb niega que lo que queda tras quitar los elementos cristianos y las adiciones editoriales sea sin más el Martirio judío de Isaías
«If this last point is correct, it suggests that the Martyrdom was composed not later than the first century A.D.» — Knibb deriva del punto anterior que el Martirio no se compuso más tarde del siglo primero
«But the character of the mistakes in the Greek fragment and the Latin palimpsest suggests that the complete work had already been in existence for some time when these manuscripts were copied.» — Knibb lee en el carácter de los errores del fragmento griego y del palimpsesto latino que la obra completa llevaba ya tiempo existiendo cuando se copiaron esos manuscritos
«It is possible that there were two stages in this process, first the combination of 3:13-4:22 with the Martyrdom, and second the combination of the enlarged Martyrdom with the Vision.» — Knibb propone dos etapas en el proceso, la combinación de la sección con el Martirio y luego la del Martirio ampliado con la Visión
«included among these is the charge made in the Ascension (3:8f.) that Isaiah claimed to have seen God, despite the fact that Moses said that no one can see God and live.» — Knibb recoge entre los cargos contra Isaías el de haber dicho que vio a Dios, pese a que Moisés dijo que nadie puede ver a Dios y vivir
«These three names, which are, of course, well known from other sources, appear to be used synonymously, and there is no real evidence to support the view of Charles that Sammael is subordinate to Beliar.» — Knibb declara sinónimos los tres nombres del adversario y niega evidencia real para la tesis de Charles de que Sammael esté subordinado a Beliar
«The different elements within the Ascension of Isaiah were composed either in Greek or, in the case of the Martyrdom, in Hebrew, and at an early stage translated into Greek. The Greek text was translated into a number of different languages: Ethiopic, Latin, Slavonic, Coptic.» — Knibb reparte la lengua de composición de los elementos de la Ascensión entre el griego y, para el Martirio, el hebreo, y enumera las lenguas de traducción
«The translation into Ethiopic of the Ascension of Isaiah, which was regarded in Abyssinia as a genuine work of the prophet, was probably undertaken as part of the translation into Ethiopic of the books of the Bible and Apocrypha. As such it is to be dated at some time after the introduction of Christianity into Abyssinia in the fourth century, but before the end of the sixth century.» — Knibb consigna que en Abisinia la Ascensión se tuvo por obra genuina del profeta y fecha su traducción al etíope entre el siglo cuarto y el fin del sexto
«The greater part of the evidence from the various translations points to the view that the name of the Samaritan was in Hebrew lfhir-ra c, and that this passed into Greek as Becheira, and then as Belch(e)ira, but there is some evidence for an alternative» — Knibb traza el camino del nombre del samaritano del hebreo al griego y a las formas de las versiones
«In his view Isaiah represents the Teacher of Righteousness, Manasseh the Wicked Priest, and Belkira (interpreted as Ifhir-ra', "the elect of evil") the Teacher of the Lie.» — Knibb expone la lectura de Flusser, que ve en Isaías al Maestro de Justicia, en Manasés al Sacerdote Impío y en Belkira al Maestro de la Mentira
«Furthermore, although Flusser specifically rejected the suggestion that we should conclude from the fact that Isaiah was martyred that the Teacher of Righteousness was executed by his opponents, Philonenko believes that the Martyrdom of Isaiah only makes sense if the Teacher of Righteousness was himself martyred.» — Knibb consigna que Flusser rechazó expresamente concluir del martirio de Isaías que el Maestro de Justicia fuera ejecutado por sus adversarios
«The particular theory offered by Philonenko is also open to question on the grounds that an increasing number of scholars, if not the majority, are of the opinion that the Wicked Priest is to be identified, not with Hyrcanus II, but with either Jonathan or Simon.» — Knibb objeta la teoría de Philonenko por la identificación que un número creciente de estudiosos da al Sacerdote Impío
«However, the Vision of Isaiah is unlike many earlier apocalypses: There is little emphasis on the end of this age; and the author is more concerned to describe the heavens and to give an account of past events, especially the life and death of the Lord.» — Knibb separa la Visión de Isaías de otros apocalipsis anteriores: apenas insiste en el fin de esta edad y se ocupa más de describir los cielos
«A good deal of attention is paid to the heavenly robes which the righteous will put on (a symbol of the transformation they will undergo in heaven), and to the crowns which they will wear and the thrones on which they will sit;» — Knibb mide la atención que el texto presta a las vestiduras celestiales de los justos, a las coronas y a los tronos
«According to 2Kgs 18:2 and 21:1 Hezekiah reigned for twenty-nine years, and Manasseh was twelve years old when he began to reign; this would mean that Manasseh was only eight in Hezekiah's twenty-fifth year.» — Knibb coteja la fecha del texto con Reyes y consigna que la cuenta dejaría a Manasés en ocho años
«According to Jewish tradition Sammael was originally one of the chief archangels, but after inciting the serpent to tempt Eve he became the leader of the Satans.» — Knibb recoge de la tradición judía que Sammael fue en origen uno de los arcángeles principales y pasó a jefe de los Satanes tras incitar a la serpiente
«The very common name for the devil; in the Ascension used synonymously with Beliar and Sammael and mentioned elsewhere in 2:7; 5:16;» — Knibb consigna que el nombre muy común del diablo se usa en la Ascensión como sinónimo de Beliar y de Sammael
«The reference is apparently to Micaiah, although this is not made clear in either Eth or Gk.» — Knibb declara que la referencia parece ser a Miqueas, aunque ni el etíope ni el griego lo aclaran
«But in either case it is nonsense to say that Zedekiah was "with" Micaiah in prison.» — Knibb declara sin sentido decir que Sedequías estuviera con Miqueas en la prisión
«And many faithful . . . few will be left» — Knibb marca el modo en que la sección se une a su contexto por la repetición de la fórmula inicial
«The reading of B is grammatically easier because the following verbs are in the plural» — Knibb declara gramaticalmente más fácil la lectura del manuscrito B por el plural de los verbos siguientes
«The description of God, and particularly the phrase "the One who rests among the holy ones," reflects the LXX text» — Knibb lee en la descripción de Dios y en la fórmula sobre el que reposa entre los santos el texto de la Septuaginta
«However, some commentators would emend the text to read "my glory."» — Knibb consigna la enmienda que algunos comentaristas harían al texto para leer *my glory*
«Jesus will only be recognized by the angels of this world when he has actually ascended to heaven to sit at the right hand of God» — Knibb fija que Jesús solo será reconocido por los ángeles de este mundo cuando haya ascendido al cielo a sentarse a la diestra de Dios
«However, some commentators have thought the text unintelligible and have emended it» — Knibb consigna que algunos comentaristas han tenido el texto por ininteligible y lo han enmendado
«Jewish theology and lore found many answers to this intriguing question and expanded some into narratives.» — Burchard sitúa el problema del que nace el libro, cómo casó José con la hija de un sacerdote idólatra, y consigna que la teología y el saber judíos dieron muchas respuestas y expandieron algunas en relatos
«These two attempt to kill Aseneth, but miraculously their swords fall from their hands.» — Burchard resume el episodio del atentado contra Asenet, en que las espadas caen milagrosamente de las manos de los agresores
«A critical edition by V.-I. Leb is in preparation.» — Burchard consigna que una edición crítica de V.-I. Leb está en preparación
«The textual history of Joseph and Aseneth is not yet fully understood.» — Burchard declara que la historia textual de José y Asenet no se entiende aún del todo
«We know that the Greek manuscripts fall into at least four groups, a, b, c, d, that Slav, sides with d, and that the other versions align with b.» — Burchard reparte los manuscritos griegos en cuatro grupos y alinea el eslavo con el cuarto y las otras versiones con el segundo
«Still it has the advantage of presenting Joseph and Aseneth very close to the form, or type of forms, in which the book was most widely read, and of being, it is hoped, much closer to the original than any other text published so far.» — Burchard acota el valor de su texto: lo presenta muy cerca de la forma en que el libro se leyó más ampliamente, y más cerca del original que las ediciones previas
«Numerous contacts with the literature of the Western diaspora and early Christianity readily bear this out.» — Burchard mide los numerosos contactos del libro con la literatura de la diáspora occidental y del cristianismo primitivo
«Joseph and Aseneth is extant in sixteen Greek manuscripts, falling into at least four groups, and eight versions translated from the Greek, running to a rough total of seventy manuscripts.» — Burchard censa la tradición de José y Asenet en dieciséis manuscritos griegos de al menos cuatro grupos y ocho versiones traducidas del griego, unos setenta manuscritos en total
«Such interpolations, or other forms of editing, are not intrinsically improbable, but the evidence is not overwhelming.» — Burchard acota la sospecha de interpolaciones cristianas: no son improbables en sí, pero la evidencia no es abrumadora
«The first half of this suspicion is invalidated by form criticism (see 21:1 Of.), and Part II is so close to I» — Burchard objeta la primera mitad de la sospecha sobre los capítulos 22 a 29 por la crítica de las formas
«There seems to be some contact with Joseph and Aseneth here, but as it is restricted to chapters If., surely the dependence is on the legend's side.» — Burchard mide el contacto con la leyenda y lo restringe a los dos primeros capítulos, con la dependencia del lado de la leyenda
«The historian's touch which is discernible in Joseph and Aseneth, although in the biblical vein rather than the Greek, does not militate against this suggestion.» — Burchard señala el toque de historiador discernible en José y Asenet, en vena bíblica antes que griega
«We are on safer ground when it comes to ascertaining the origin of details.» — Burchard declara más firme el terreno cuando se trata de averiguar el origen de los detalles
«Pharaoh's philo-Semitism recalls the kindly views which Daniel or the Letter of Aristeas have their respective sovereigns take to Judaism.» — Burchard empareja el filosemitismo del faraón con la actitud que Daniel o la Carta de Aristeas atribuyen a sus respectivos soberanos
«A problem which must yet be investigated is to what extent the realia—such as architecture, landscape, seasons, products, clothing, and hygiene—reflect what the author saw in his day, and how much the dealings of the characters mirror contemporary events.» — Burchard deja abierta la cuestión de cuánto de la arquitectura, el paisaje, las estaciones, los productos, la ropa y la higiene refleja lo que el autor vio
«As to Joseph and Aseneth, one gathers that the author, whose interest in lively detail is limited anyway, owes more to the biblical narrative and related literature than to an interested knowledge of the world in which he lived.» — Burchard mide el interés del autor por el detalle vivo y lo halla más deudor del relato bíblico que de un conocimiento interesado
«These writings form an ill defined group, yet they resemble Joseph and Aseneth in language and religion, and the eminent role both play in life.» — Burchard reúne esos escritos en un grupo mal definido y los empareja con José y Asenet por lengua y religión
«This attempt seems to emphasize unduly the conversion aspect to the detriment of others; moreover, there is no figure in Joseph and Aseneth resembling an apostle or missionary as portrayed in the Christian Acts.» — Burchard objeta la lectura del libro como romance de proselitismo y niega que haya en él figura parecida a un apóstol o a un misionero
«What we can say with certainty may be summarized in the following way.» — Burchard acota lo que se puede decir con certeza y lo resume enseguida
«The book itself is probably first attested toward the end of the fourth century A.D.» — Burchard fecha el primer testimonio probable del libro hacia fines del siglo cuarto
«That Egypt figures in the book as an independent country ruled by a philo-Semitic dynasty does not prove that the novel was written under the later Ptolemies before the Romans took over.» — Burchard niega que el Egipto independiente del libro, regido por una dinastía filosemita, pruebe que la novela se escribiera bajo los últimos Ptolomeos
«the book represents a more popular type of Jewish culture than does Philo, who among all Jewish writers we know is closest to the hellenistic ideal of a well-bred, well-read, and well-to-do gentleman spending his life in the service of both learning and politics.» — Burchard pone al libro como cultura judía más popular que la de Filón, el más cercano de los escritores judíos al ideal helenístico del caballero leído
«First, Aseneth is molded in the image of the Egyptian goddess Neith, whose name she bears (see 1:5), thus insinuating that the deity is giving in to the Most High God and wants her worshipers to follow her example.» — Burchard traza el modelado de Asenet a imagen de la diosa egipcia Neit, cuyo nombre lleva
«But it remains to be shown that the author did so consciously, and, if he did, that he intended Joseph and Aseneth to be more than human figures entangled in the vicissitudes of human love and conversion.» — Burchard acota la lectura mitológica y astrológica: queda por mostrar que el autor obrara así a conciencia
«Let it be noted that it is not only moral and physical integrity which is at stake here; it is also the leading position of Jews in society.» — Burchard mide lo que está en juego en el libro y le añade la posición dirigente de los judíos en la sociedad
«Man is dependent upon God for continuous sustenance. Yet of all creatures man has the capacity of ignoring his maker by worshiping other gods.» — Burchard enuncia la antropología del libro, la dependencia continua del hombre respecto de Dios y su capacidad de ignorar a su hacedor adorando a otros dioses
«According to Joseph and Aseneth, sinful acts amount to non-allegiance to God and hostility against his followers.» — Burchard define el pecado en José y Asenet como deslealtad a Dios y hostilidad contra sus seguidores
«but they remain apart from non-Jews, with whom they may coexist but must not mingle: no table-fellowship with pagans,» — Burchard enuncia la regla de separación del libro, la coexistencia con los no judíos sin mezcla y sin comensalidad con paganos
«The chance to be saved has always been present, predicated on God's habitual mercy for penitent polytheists, man's capacity to avail himself of it, and the presence of Judaism in the world.» — Burchard niega que el libro sea un evangelio y hace la salvación siempre disponible por la misericordia habitual de Dios con los politeístas penitentes
«Re-creation is the promotion from the deficient, nothing-but-human state naturally possessed by the heathen to the angelic status naturally possessed by the Jews.» — Burchard define la recreación del libro como promoción del estado meramente humano del gentil al estatuto angélico de los judíos
«Doubtless there were no angels visiting, no bees rising from miraculous honeycombs, and no fiery chariots ascending into heaven.» — Burchard niega la literalidad de los ángeles visitantes, de las abejas del panal milagroso y de los carros de fuego que ascienden al cielo
«It is significant that neither circumcision nor proselyte baptism (supposing that it existed already in the author's day) is mentioned.» — Burchard señala la negativa del texto: ni la circuncisión ni el bautismo de prosélitos se mencionan
«Doubtless, rules that befit one who worships God are best kept by such men, but Joseph and Aseneth does not intimate that Pentephres or Pharaoh fall short of them,» — Burchard niega que las reglas del libro sean marca exclusivamente judía y consigna que ni Pentefrés ni el faraón quedan por debajo de ellas
«It is not like Sadduceeism, upholding the Law solely as the Magna Charta of the Temple of Jerusalem and the community gathering around it.» — Burchard distingue la posición del libro del saduceísmo, que sostiene la Ley solo como carta magna del Templo de Jerusalén
«The document reminds not only the Jews of the privileges they have always enjoyed but also the converts of what they, or their forefathers, gained by crossing over to Judaism.» — Burchard lee el documento como recordatorio doble, de los privilegios de los judíos y de lo que los conversos ganaron al pasarse al judaísmo
«Its main importance is in the field of theology, ethics included; but, if handled with prudence, some historical information may also be derived from it.» — Burchard fija la importancia principal del libro en la teología y la ética, y admite información histórica si se maneja con prudencia
«About the fate of Joseph and Aseneth in Judaism we know nothing, unless the Heliopolis tradition reported by Egeria, supposing that it reflects knowledge of the book, happens to be Jewish.» — Burchard declara la negativa sobre la suerte del libro en el judaísmo: no se sabe nada, salvo quizá la tradición de Heliópolis que refiere Egeria
«The vast bulk of Jewish, Christian, and Islamic Joseph literature may hold traces of JosAsen that have gone unheeded so far;» — Burchard supone que la masa de literatura judía, cristiana e islámica sobre José pueda guardar huellas del libro no advertidas hasta ahora
«The "Order" may also have contributed to the fact that Armenian Bibles, which are traditionally interspersed with apocrypha, though not with canonical honors, often feature Joseph and Aseneth, the oldest specimen being the Erznka Bible of A.D. 1269.» — Burchard consigna que las biblias armenias, tradicionalmente entreveradas de apócrifos sin honores canónicos, suelen traer José y Asenet
«Among the hymns (salamdt) contained in the expanded version of the Ethiopian Synaxarion (which dates from the late sixteenth or early seventeenth century) there are two drawn from Joseph and Aseneth:» — Burchard señala dos himnos tomados de José y Asenet en la versión ampliada del Sinaxario etíope
«It was often separately copied and found its way into numerous other compilations, both handwritten and printed, in Latin, Czech, Dutch, English, French, German, Polish, Russian, and Scandinavian, including Icelandic, down to the eighteenth century.» — Burchard traza la difusión del texto en numerosas compilaciones manuscritas e impresas, en latín, checo, neerlandés, inglés, francés, alemán, polaco, ruso y escandinavo
«In 1670, Philipp von Zesen, the renowned German baroque writer, had his most important novel, Assenat, probably the first one on this subject, printed in Amsterdam.» — Burchard consigna que en 1670 Philipp von Zesen imprimió en Ámsterdam su novela Assenat, probablemente la primera sobre el asunto
«By way of appendix, let us note two fields of influence of Joseph and Aseneth that require the hand of the non-theological specialist.» — Burchard remite dos campos de influencia del libro al especialista no teólogo
«Influence of Joseph and Aseneth may of course be assumed with certainty only when the pictorial content coincides with the novel against the biblical text.» — Burchard acota cuándo puede darse por cierta la influencia del libro en la imagen, solo cuando el contenido pictórico coincide con la novela contra el texto bíblico
«The present translator is greatly indebted to Dieter Sanger and Tuviah Kwassman for their unfailing help in preparing the translation, and especially to J. H. Charlesworth for correcting it.» — Burchard nombra a quienes lo ayudaron con la traducción y a Charlesworth por corregirla
«Personal names are spelled as in The Jerusalem Bible, because their original form has not yet been critically established, except that Asenath is "Aseneth," and Potiphera, "Pentephres» — Burchard declara la norma ortográfica de los nombres propios, la de la Jerusalem Bible, porque la forma original no se ha establecido críticamente
«According to the calendar of Jub, also attested at Qumran, 5th day, 2d month and 8th day, 4th month would be sabbaths» — Burchard coteja las fechas del texto con el calendario de Jubileos, atestiguado también en Qumrán, y las halla sábados
«Apion, History of Egypt, is said by Josephus to have reported that Moses was bom in Heliopolis and erected prayer-houses and pillars with statues on them for sun-clocks there» — Burchard recoge de Josefo que Apión refería que Moisés nació en Heliópolis y erigió allí casas de oración y pilares con estatuas para relojes de sol
«She wants the best man (a fairy-tale motif), and she will get him, if only against herself (cf. on 4:11).» — Burchard lee el rechazo de Asenet como motivo de cuento, la que quiere al mejor hombre, y niega que sea filosofía, feminismo u odio al sexo
«She is also Pentephres' heiress (12:15), apparently being his only child after her brother's death (10:8; according» — Burchard consigna que Asenet es además heredera de Pentefrés, al parecer hija única tras la muerte de su hermano
«The reading "of surplus (lit. "plenty") . . . region": the evidence is variegated, (a) B Slav,» — Burchard declara variada la evidencia de la lectura y la reparte entre los testigos
«The estates in JosAsen produce different kind of fruit (4:2), honey (16:4), wine (24:15; 25:2; 26:1), and doubtless also corn.» — Burchard inventaría los productos de las fincas del libro, fruta, miel, vino y sin duda también grano
«Pentephres proposes to give Aseneth to Joseph in marriage, but she refuses» — Burchard resume el episodio, la propuesta de Pentefrés de dar Asenet a José en matrimonio y la negativa de ella
«The major problem is whether "want(s)" is to be inserted before "to give" and whether the verb (or verbs) is (or are) in the third or second person.» — Burchard expone el problema textual mayor del pasaje, si debe insertarse el verbo querer y en qué persona va
«The author may remember some statue of Helios or generalize his memory of such statues.» — Burchard propone que el autor recuerde alguna estatua de Helios o generalice su memoria de tales estatuas
«The word is also used in an analogous sense for her general status prior to conversion, where the object of ignorance is above all God» — Burchard extiende el uso de la palabra al estatuto general de Asenet antes de la conversión, cuyo objeto de ignorancia es sobre todo Dios
«The reason, as given in JosAsen, is that pagan food has come into contact with idols.» — Burchard da la razón que el libro alega para la separación de mesa, que la comida pagana ha estado en contacto con ídolos
«Pentephres suggests that virginity makes people of different faith brothers and sisters.» — Burchard señala que Pentefrés propone que la virginidad hermana a gente de fe distinta
«The problem is whether this is to be understood in terms of a cultic meal, albeit a daily one as in communities such as the Essenes or the Therapeutae, or in terms of ordinary Jewish self-maintenance.» — Burchard plantea la disyuntiva sobre la comida del libro, comida cultual diaria como entre esenios y terapeutas, o sustento judío ordinario
«This poses a new problem; is the honey a symbol, for example, for the Law or the word of God (cf. e.g. Pss 19:10f.; 119:103; Philo, Fuga, 137-39), implying that when it is received this is equivalent to the reception of bread, cup and ointment, whatever they mean (Anandakumara, Gentile» — Burchard abre el problema del símbolo de la miel y lo empareja con la Ley o la palabra de Dios en los Salmos y en Filón
«But the four clauses apply equally well to God's activity in conversion (see Intro.).» — Burchard aplica las cuatro cláusulas por igual a la actividad de Dios en la conversión
«The verb prosochthizein is not attested prior to the LXX.» — Burchard consigna que el verbo prosochthizein no está atestiguado antes de la Septuaginta
«Only the twelve men of 3:2 and one chariot have been mentioned before.» — Burchard señala que solo se han mencionado antes los doce hombres y un carro
«this would express doubts rather than timid confidence which is what the Gk. means (Rie);» — Burchard objeta la variante que expresaría duda en vez de la tímida confianza que dice el griego
«A man descends from heaven, introduces himself as chief of the angels, and orders Aseneth to dress again» — Burchard resume el episodio de la aceptación, la bajada del hombre del cielo que se presenta como jefe de los ángeles
«The revelation concerns the origin of the honeycomb as recognized in vs. II and its nature as described presently, rather than God's mysteries in general.» — Burchard acota el alcance de la revelación, el origen y la naturaleza del panal antes que los misterios de Dios en general
«It is reminiscent of the Song of Songs, the influence of which seems to have grown stronger in the MS tradition.» — Burchard empareja el pasaje con el Cantar de los Cantares y mide el crecimiento de esa influencia en la tradición manuscrita
«Probably not, because the text neither says that Aseneth had anything but washing in mind, nor that she was transformed because she looked into the water.» — Burchard niega la lectura de la transformación por mirarse en el agua, porque el texto no dice ni que Asenet tuviera otra cosa en mente que lavarse ni que se transformara por eso
«He imparts to Aseneth the spirit which he himself possesses; it is not sent down from above for the occasion.» — Burchard fija que José imparte a Asenet el espíritu que él mismo posee y que no se envía de lo alto para la ocasión
«How this relates to the blessed bread, cup, and ointment which also provide life (see 8:5) is not clear.» — Burchard declara no claro cómo se relaciona eso con el pan, la copa y el ungüento benditos que también dan vida
«Anyway, there is no further mention of the interdiction stated in 7:1.» — Burchard consigna que no se vuelve a mencionar la interdicción del capítulo 7
«This makes good sense, because the idea that the sun (or God, for that matter) sees everything is commonplace (see 6:6).» — Burchard declara que la referencia al sol es inequívoca y la funda en el lugar común de que el sol lo ve todo
«The Devil is compared to a fisherman catching different fish with different sorts of bait in the gnostic Authentikos Logos, pp. 29f.» — Burchard empareja la comparación del Diablo con el pescador que usa cebos distintos con el Authentikos Logos gnóstico
«Levi exhibits clemency toward a defeated enemy, as becomes a man in power, a deed both noble and sensible which serves the interests of both parties (cf. e.g. LetAris 227).» — Burchard lee el gesto de Leví como clemencia con el enemigo vencido, propia de un hombre en el poder, y la empareja con la Carta de Aristeas
«This phrase is the only extant ancient parallel to Rom 9:23; Eph 1:18; 3:16; Col 1:27; cf. Phil 4:19; but the sense is different.» — Burchard consigna que la frase es el único paralelo antiguo conservado de esos pasajes paulinos y acota que el sentido es distinto
«Hunting metaphors play a role in missionary language, e.g. Mk 1:17 parallel; see generally, W. H. Wuellner, The Meaning of "Fishers of Men" (NT Library; Philadelphia, Pa., 1967). Gk. delea(s)ma. "bait," is not a frequent word;» — Burchard señala el papel de las metáforas de caza en el lenguaje misionero y consigna que la palabra griega para cebo no es frecuente
«The Greek and Latin texts of the Life of Adam and Eve both purport to narrate in Midrashic form some episodes in the life of the "first-made" after their expulsion from Paradise, especially their deathbed recollections and instructions.» — Johnson enuncia lo que los textos griego y latino dicen ser, la narración en forma midrásica de episodios de la vida de los primeros formados tras la expulsión del Paraíso
«Adam's soul is washed in Lake Acheron and taken up into the heavenly Paradise, while his body and that of Abel are prepared for burial in the spot where Adam's body had been formed at creation.» — Johnson resume el desenlace, el alma de Adán lavada en el lago Aqueronte y llevada al Paraíso celestial mientras su cuerpo y el de Abel se preparan para la sepultura
«The translation of the Vita is based on the text of Meyer, taking into account the variants indicated in his apparatus as well as some of those given by Mozley.» — Johnson declara que su traducción de la Vita se basa en el texto de Meyer, con las variantes de su aparato y algunas de Mozley
«The Greek and Latin original texts are both certainly prior to these and perhaps also to the other Adam literature, sometimes of Christian production, such as The Cave of Treasures, extant in Syriac, Arabic, and Ethiopic;» — Johnson sitúa los originales griego y latino antes de las versiones y quizá también antes de la otra literatura adánica, como la Cueva de los Tesoros
«In spite of this convincing evidence it should be noted that the author was familiar with the Septuagint of Genesis 1-5 and that the Lake Acheron of Apocalypse 37:3 is derived from Greek tradition, although it was familiar to early Christians and could have been known also to a Jewish author (see n.).» — Johnson acota la evidencia de un original hebreo y consigna que el autor conocía la Septuaginta del Génesis y que el lago Aqueronte viene de tradición griega
«The problem is complicated by the fact that three episodes in the Latin have no direct counterpart in most manuscripts of the Greek: the repentance of Adam and Eve (1-11); Satan's fall from heaven (12-16) and Adam's ascension into the heavenly Paradise (25-29).» — Johnson mide la complicación del problema en tres episodios del latino sin contrapartida directa en la mayoría de los manuscritos griegos
«Yet, given the fact that the document enjoyed wide circulation among Christians, the paucity of Christian interpolations is indeed striking.» — Johnson señala como llamativa la escasez de interpolaciones cristianas, dada la amplia circulación del documento entre cristianos
«There are, unfortunately, no clear historical allusions in any part of either text.» — Johnson declara la negativa: no hay alusiones históricas claras en ninguna parte de los dos textos
«The absence of polemic and sectarian tendencies is remarkable and refreshing, and yet it frustrates the attempt to identify the milieu out of which the material has sprung.» — Johnson mide la ausencia de polémica y de tendencias sectarias y consigna que esa misma ausencia frustra la identificación del medio de origen
«God is both to be feared and also to be looked to for grace.» — Johnson resume la teología del texto, un Dios a la vez temible y del que se espera la gracia
«While not denying the resurrection of the wicked, the emphasis clearly is placed on the restoration to man of what had been lost in the Fall:» — Johnson consigna que el texto no niega la resurrección de los impíos pero pone el acento en la restitución al hombre de lo perdido en la Caída
«Literary evidence suggests that during the fifth century, coincidental with the height of the Pelagian controversy, there was great interest, especially among Frankish churchmen, in harmonizing the biblical story of the origins of man with classical pagan heroic motifs, as is seen in poems of Hilary of Aries, Victor Rhetor of Marseilles, Avitus of Vienne, Cyprian of Gaul, and in the popular Carmen de Deo of Dracontius.» — Johnson sitúa en el siglo quinto, con la controversia pelagiana en su punto alto, el gran interés de los clérigos francos por armonizar el relato bíblico
«Yet in assessing the cultural influence of these documents one must face the knotty problem of determining whether these documents themselves, or their Hebrew precursor, were the impetus for the many subsequent treatments or whether they are but one result of this interest itself.» — Johnson plantea el problema de fondo, si estos documentos o su precursor hebreo fueron el impulso de los muchos tratamientos posteriores
«The greatest classic on this theme, Milton's Paradise Lost, shows in its various drafts the influence of several of the prior treatments but especially, at least with regard to form, that of the Latin drama Adamus Exul, written by Hugo Grotius in 1601.» — Johnson traza en los borradores del Paraíso perdido de Milton la influencia de varios tratamientos previos y sobre todo, en cuanto a la forma, la del latino
«While J. M. Evans (see bibliography) has brilliantly traced the treatment of the Fall theme in literature up to Milton, there is no comparable study for the history of art or for literary and artistic productions subsequent to Milton.» — Johnson declara la negativa de la bibliografía: no hay estudio comparable al de J. M. Evans para la historia del arte ni para los tratamientos literarios y artísticos posteriores
«The MSS in groups II, III, and IV include here the following interpolation, an apocalyptic piece which refers both to the temples of Solomon and of Herod:» — Johnson declara que los manuscritos de los grupos segundo, tercero y cuarto incluyen aquí una interpolación apocalíptica que remite a los templos de Salomón y de Herodes
«Other Jewish and Christian writers assert that Adam and Eve had garments of light before the Fall.» — Johnson consigna que otros escritores judíos y cristianos afirman que Adán y Eva tenían vestiduras de luz antes de la Caída
«According to 2En 8:3 when God comes into Paradise he locates himself at the tree of life.» — Johnson remite a 2 Enoc 8:3 para la ubicación de Dios junto al árbol de la vida al entrar en el Paraíso
«So MS D; others read, "And when the benevolent God and the holy angels had committed (him) to his place, after six days . . . "» — Johnson consigna la lectura del manuscrito D frente a la de los demás sobre los seis días tras la entrega del cuerpo
«It interweaves biblical incidents and legendary expansions of these accounts.» — Harrington describe la trama del libro, que entrelaza incidentes bíblicos y expansiones legendarias de esos relatos
«The relationships among all the extant manuscripts is such, however, that this second major group can preserve some readings that are likely to correspond to the earliest stage of the Latin tradition of Pseudo-Philo.» — Harrington mide la relación entre los manuscritos y concede al segundo grupo mayor lecturas que pueden corresponder al estadio más temprano de la tradición latina
«Our translation is based mainly on the text of the Fulda-Cassel and Phillipps manuscripts, but where the second group offers manifestly superior readings we have adopted them.» — Harrington declara la base de su traducción, los manuscritos de Fulda-Cassel y Phillipps, con lecturas del segundo grupo donde son manifiestamente superiores
«But close inspection of this text and the complexities involved in it indicates that the reference could also be to the capture of Jerusalem by Nebuchadnezzar, Antiochus Epiphanes, or Pompey.» — Harrington objeta la lectura del pasaje como referencia a la toma de Jerusalén del año 70 y abre las otras tres posibles, Nabucodonosor, Antíoco Epífanes o Pompeyo
«But, again, this point is not decisive, since the theological emphases of these two books (mourning over the destroyed Temple, heightened eschatological consciousness, the four-empire scheme of history, the Messiah, etc.) are not the same as those of Pseudo-Philo.» — Harrington declara no decisivo el argumento y enumera los énfasis teológicos compartidos con 4 Esdras y 2 Baruc
«Many factors point to Palestine as the place in which Pseudo-Philo originated: it was apparently composed in Hebrew;» — Harrington enumera los factores que apuntan a Palestina como lugar de origen, empezando por la composición aparente en hebreo
«Efforts to connect Pseudo-Philo with specific groups or sects in Palestine (Pharisees, Essenes, Qumran Covenanters, Samaritans, anti-Samaritans, Hellenists, Gnostics, etc.) have not won general acceptance.» — Harrington consigna que los intentos de ligar a Pseudo-Filón con grupos o sectas concretas de Palestina no han logrado aceptación general
«The just will dwell in happiness with God (19:12f.) and with their fathers (23:13), but the wicked like Korah and his band will be annihilated (16:3).» — Harrington reparte la escatología del libro, los justos con Dios y con sus padres y los impíos como Coré y su banda aniquilados
«He does not cast his eschatology in political terms, nor does he show interest in the future Messiah.» — Harrington consigna la negativa: el autor no formula su escatología en términos políticos ni muestra interés por el Mesías futuro
«Even after Cohn's 1898 article made the work known again, it was overlooked in the collections edited by R. H. Charles and E. Kautzsch and in the rabbinic commentary on the New Testament by P. Billerbeck.» — Harrington traza el olvido de la obra tras el artículo de Cohn de 1898, ausente de las colecciones de Charles y Kautzsch y del comentario rabínico de Billerbeck
«In Pseudo-Philo there are no clear statements about the Messiah's role in the eschatological visitation, no dwelling on the fall of Jerusalem (unless it be in 19:7), and no mention of revenge on Rome or the ruling empire.» — Harrington mide las negativas del libro, sin declaraciones claras sobre el papel del Mesías, sin detenerse en la caída de Jerusalén y sin mención de venganza sobre Roma
«The present English version of Pseudo-Philo is based on the edition of the Latin text prepared by the translator for Sources chnStiennes.» — Harrington declara que la versión inglesa se basa en la edición del texto latino que él mismo preparó para Sources chrétiennes
«But even more persuasive has been the recognition that in many places the Latin text is corrupt and cannot be restored with certainty.» — Harrington consigna que en muchos lugares el texto latino está corrupto y no puede restituirse con certeza
«The phrase "between soul and flesh" may simply refer to the higher and lower aspects of the whole person.» — Harrington propone que la frase sobre el alma y la carne remita sin más a los aspectos superior e inferior de la persona entera
«There may be some connection between ending the genealogy with Terah, who lived in Ur (a place noted for astrology), and these remarks about the beginning of astrology.» — Harrington propone una conexión entre el cierre de la genealogía en Taré, que vivió en Ur, lugar afamado por la astrología, y las observaciones sobre el comienzo de la astrología
«d. The expression "laws" (terminos) can be traced back to the Heb. hwqym, which can mean "limits, boundaries" or "laws, statutes, enactments."» — Harrington remonta la expresión latina para leyes al hebreo hwqym, que puede significar límites o estatutos
«The Gk. translator may have divided the Heb. 'fryw'm into ybynw and *m (Abino and the people).» — Harrington propone que el traductor griego dividiera el hebreo en dos palabras y produjera así un nombre propio y el pueblo
«Lit. "life secure." There may be confusion between the Gk. apeiratos, "untroubled," and aperantos, * * limitless.''» — Harrington señala la posible confusión entre dos palabras griegas, la que significa sin problemas y la que significa sin límite
«A rabbinic tradition says that Jephthah's daughter was sacrificed because the scholars forgot that his vow was invalid.» — Harrington recoge la tradición rabínica de que la hija de Jefté fue sacrificada porque los sabios olvidaron que el voto era inválido
«The name of Jephthah's daughter is given as Seila only in Ps-Philo.» — Harrington consigna que solo Pseudo-Filón da el nombre de Seila a la hija de Jefté
«but they differ widely regarding the order in which the prophets are treated and in respect to which non-literary prophets are included.» — Hare mide la divergencia de las recensiones en el orden de los profetas y en qué profetas no literarios se incluyen
«No siglum is used for this manuscript, because it is used infrequently.» — Hare declara por qué no usa sigla para ese manuscrito, por lo poco que lo emplea
«In the absence of compelling evidence to the contrary, it is best to assume that the Palestinian traditions included in this document first attained literary form in Greek.» — Hare propone, a falta de evidencia en contra, que las tradiciones palestinas del documento tomaran forma literaria primero en griego
«Some of the traditions are undoubtedly ancient, but it seems unlikely that the basic collection originated as early as the Maccabean period.» — Hare concede antigüedad a algunas tradiciones y objeta que la colección básica se originara tan temprano como el periodo macabeo
«Torrey argues that the author is an inhabitant of Jerusalem, because of the naturalness with which he speaks of "the city" when referring to Jerusalem.» — Hare recoge el argumento de Torrey de que el autor es habitante de Jerusalén, por la naturalidad con que dice la ciudad
«Jeremias seems to infer that since there were no graves of martyr-prophets in Galilee, Transjordan, or Samaria, and because the graves of Micah and Amos were honored in southern Judea beyond the area of Jesus' travels, it can be assumed that Jesus' saying alludes to the Jerusalem martyrs.» — Hare expone la inferencia de Jeremias a partir de la ausencia de tumbas de profetas mártires en Galilea, Transjordania y Samaria
«Only in the case of Jeremiah is the martyrdom attributed in generalized terms to his "people," i.e. Israel (see 2:1 and n.), and even here there is no theological reflection on the corporate guilt thus incurred.» — Hare señala que solo para Jeremías se atribuye el martirio en términos generales a su pueblo y consigna que ni ahí hay reflexión teológica sobre la culpa colectiva
«It is very evident that the author's interest in the prophets relates not to their importance as ethical teachers but, rather, to their numinous quality as workers of miracles, intercessors, and foretellers of future events.» — Hare fija el interés del autor por los profetas, no en su importancia como maestros de ética sino en su cualidad numinosa de obradores de milagros e intercesores
«Although the author is thoroughly familiar with the biblical narratives concerning the prophets given in Kings and Chronicles and the prophetic books, it is evident that he wishes to provide supplementary information rather than simply to repeat canonical material.» — Hare consigna que el autor conoce a fondo los relatos bíblicos sobre los profetas y quiere darles material suplementario
«The statement of Hebrews 11:37, "They were stoned, or sawn in half, or beheaded," appears to refer to the popular legends concerning the martyrdoms of the three major prophets Jeremiah, Isaiah, and Ezekiel respectively.» — Hare empareja la frase de Hebreos 11:37 con las leyendas populares sobre los martirios de los tres profetas mayores
«On the basis of careful archaeological investigation, K. Kenyon, Digging Up Jerusalem (New York and Washington, 1974) pp. 158, 246f., maintains that Siloam was not enclosed within the walls of the city until Herod Agrippa built the new south wall, A.D. 41-44.» — Hare recoge de la investigación arqueológica de K. Kenyon que Siloé no quedaba dentro de las murallas de la ciudad
«The Gk. opisthen probably reflects the Heb. 'ahar, which normally means "behind" but can connote "West" (cf. MT and LXX» — Hare propone que el griego refleje un hebreo que normalmente significa detrás pero puede connotar occidente
«since the tunnel's point of origin at the Gihon spring was no longer known, it was possible» — Hare explica la confusión con el túnel de Siloé porque ya no se conocía su punto de origen en la fuente de Guijón
«It can be argued, however, that more than one Christian hand is evident here.» — Hare sostiene que aquí se ve más de una mano cristiana
«It is virtually impossible to reconstruct the earliest form of this paragraph, which is differently represented in each of the four major recensions.» — Hare declara prácticamente imposible reconstruir la forma más temprana del párrafo, representado de modo distinto en cada una de las cuatro recensiones mayores
«The place in question remains unknown.» — Hare consigna la negativa: el lugar en cuestión sigue sin conocerse
«Torrey, Lives, pp. 27f., conjectures that the underlying Heb. text was corrupt. His emendation yields the translation: "the first who became judge."» — Hare recoge la conjetura de Torrey sobre la corrupción del texto hebreo subyacente y la traducción que da su enmienda
«On the other hand, the textual evidence in favor of Gaba and Gabath is stronger.» — Hare pesa la evidencia textual y la halla más fuerte a favor de las formas Gaba y Gabath
«In the 1st cent, the Nabateans (Araboi) controlled the area east of Perea and the Decapolis.» — Hare sitúa en el siglo primero el control nabateo del área al oriente de Perea y de la Decápolis
«The practice here alluded to of giving oracles from the holy of holies is nowhere attested.» — Hare consigna la negativa: la práctica de dar oráculos desde el santo de los santos no está atestiguada en ninguna parte
«According to this passage, both the Ephod and the Urim were employed in oracular practice.» — Hare deriva del pasaje que tanto el Efod como el Urim se emplearan en la práctica oracular
«The difficulty of this phrase is probably simply that, while there are other prophets, the responsible for the variant reading of E 1, "which collection here assembled exhausts the list of prophwe have not mentioned.» — Hare explica la dificultad de la frase por la existencia de otros profetas y la variante que un manuscrito da en consecuencia; el tramo sale con las dos columnas entreveradas por el escaneo y se conserva tal cual
«Therefore we must treat the Ladder of Jacob with the utmost caution; at best our reconstitution of the text must be controversial in many details.» — Lunt manda tratar la Escala de Jacob con suma cautela y declara controvertible en muchos detalles su propia reconstitución del texto
«We are grateful to R. Rubinkiewicz for sharing with us his photographs of MSS of LadJac that he has found; and we look forward to his publications on this interesting document.» — Lunt agradece a R. Rubinkiewicz las fotografías de manuscritos de la Escala que ha encontrado
«Sariel says the ladder or staircase is this age and the twelve steps are the periods of the age; the faces or busts are the kings of the godless gentiles who will try Jacob's descendants.» — Lunt resume la interpretación de Sariel, la escalera como esta edad, los doce peldaños como sus periodos y los rostros como los reyes de los gentiles impíos
«The iniquity of these descendants will bring retribution; unfortunately the text is too corrupt to allow any clear definition of precisely what is being prophesied.» — Lunt declara el texto demasiado corrupto para definir con claridad qué se profetiza
«It must be emphasized that many of the witnesses are unavailable or known only from variants selected by diverse scholars with differing methodologies and prejudices.» — Lunt advierte que muchos testigos no están disponibles o se conocen solo por variantes elegidas por estudiosos con metodologías y prejuicios distintos
«If all this is so, we can posit an originally Jewish text written down in Greek but intended for readers with at least some knowledge of Hebrew.» — Lunt propone un texto originalmente judío escrito en griego pero destinado a lectores con algún conocimiento del hebreo
«We can discern, however, two general aims of the original compilers and subsequent editors: to give an outline of Old Testament history, with some interpretation of significant but obscure events, and to elucidate the specifically Christian import of all Scripture and expose "the wicked falsity" of Jewish exegesis.» — Lunt discierne dos fines generales en compiladores y editores, dar un esbozo de la historia del Antiguo Testamento e interpretar hechos significativos y oscuros
«For the first purpose, the whole texts of the Apocalypse of Abraham and the Ladder were suitable, although they might require some modification.» — Lunt declara adecuados para ese fin los textos enteros del Apocalipsis de Abraham y de la Escala, aunque pidieran alguna modificación
«The whole chapter and its commentary is most probably the work of the Slavic editors of the Palaia, very likely Russians of the thirteenth to fourteenth centuries.» — Lunt atribuye el capítulo y su comentario a los editores eslavos de la Palaia, muy probablemente rusos de los siglos trece a catorce
«These words, and the final phrase of the verse, "and shall crush the princes of Moab," would be familiar to pious Orthodox Christians, for the passage occurs in one of the Old Testament lessons for the Christmas service.» — Lunt consigna que esas palabras serían familiares a los cristianos ortodoxos piadosos por figurar en una de las lecciones del Antiguo Testamento
«The future will indeed be glorious according to God's own words to Jacob: "And through your seed all the earth and those living on it in the last times of the years of completion shall be blessed» — Lunt recoge la promesa de Dios a Jacob, la bendición de toda la tierra por su simiente en los últimos tiempos
«Finally, at the end of time, Jacob's descendants will inherit the land promised to him (1:9) and become as many "as the stars of heaven and the sand of the sea» — Lunt sitúa al final del tiempo la herencia de la tierra prometida y la multiplicación como las estrellas del cielo y la arena del mar
«All copies written with an abbreviation mark obviously understood by scribes as xrista vod, "Christ of the waters."» — Lunt consigna que los copistas entendieron la abreviatura como Cristo de las aguas
«the LORD warns Jeremiah of the impending disaster and instructs him to leave the city and to take Baruch with him.» — Robinson resume el arranque de 4 Baruc, la advertencia del Señor a Jeremías sobre el desastre inminente y la orden de dejar la ciudad con Baruc
«The LORD further instructs Jeremiah to take the vessels of the Temple service and "deliver them to the earth," by which they will be guarded.» — Robinson consigna la instrucción de entregar a la tierra los vasos del servicio del Templo para que ella los guarde
«Contrary to Harris, the mention of Agrippa cannot be used to establish an upper limit for the date of 4Bar, since place-names can be extremely long-lived.» — Robinson objeta a Harris que la mención de Agripa sirva para fijar un límite superior a la fecha, porque los topónimos pueden ser muy longevos
«However, it is not necessary to press an identification of the vineyard of Agrippa or the marketplace of the gentiles with any sites known from other sources.» — Robinson declara innecesario identificar la viña de Agripa o el mercado de los gentiles con sitios conocidos por otras fuentes
«The Greek manuscripts title it "The Things Omitted from Jeremiah the Prophet"; in the Ethiopic version it is titled "The Rest of the Words of Baruch."» — Robinson consigna los dos títulos de la obra, el griego y el etíope
«It agrees with its canonical antecedents concerning the general facts of destruction and deportation but disagrees with them on the details.» — Robinson mide el acuerdo de la obra con sus antecedentes canónicos en los hechos generales y su desacuerdo en los detalles
«Jeremiah instructs the people to follow the directions of Baruch in these words: "Everything that you have heard from the letter observe, and the LORD will lead us into our city" (7:23).» — Robinson cita la instrucción de Jeremías al pueblo de seguir las indicaciones de Baruc según la carta
«It was at this time that emphasis within the work was shifted from Jeremiah to Baruch.» — Robinson sitúa en ese momento el desplazamiento del énfasis de la obra, de Jeremías a Baruc
«The legend concerning the concealment of the ark and its contents in a cliff by Jeremiah (2:11-19) has parallels in 2 Maccabees 2:4-8 and 4 Baruch 3:8 without any indication of borrowing. It must be assumed that the tradition circulated in variant forms in the folklore of Palestine.» — Hare empareja la leyenda del escondimiento del arca por Jeremías con 2 Macabeos y 4 Baruc sin indicio de préstamo, y propone que la tradición circulara en formas variantes en el folclore de Palestina
«The Lives of the Prophets has had little influence upon Western culture, but it throws indirect light on the Christian practice of the veneration of the saints,» — Hare mide la influencia de la obra en la cultura occidental y la halla escasa, aunque arroje luz indirecta sobre la veneración cristiana de los santos
«The origin of the Jannes and Jambres tale was clearly pre-Christian, more particularly Jewish, and its base is the biblical account of the exodus, in which Pharaoh's magicians are anonymous.» — Pietersma y Lutz declaran precristiano y judío el origen del relato de Jannes y Jambres, con base en el relato bíblico del éxodo, donde los magos del faraón son anónimos
«The names of Jannes and Jambres appear with considerable frequency in ancient and medieval sources, and traditions about their activity and fate are extant in Hebrew, Aramaic, Syriac, Arabic, Greek, and Latin.» — Pietersma y Lutz miden la frecuencia de los nombres en las fuentes antiguas y medievales y enumeran las lenguas en que hay tradiciones sobre ellos
«Consequently, it seems necessary to discount an author who, one would assume, knew well the Jannes and Jambres tale.» — Pietersma y Lutz descuentan a un autor que, cabría suponer, conocía bien el relato de Jannes y Jambres
«When, for example, the Ambrosiaster (4th cent.) states that Jannes and Jambres confessed in pain that God was active in Moses (confessi sunt cum dolore vulnerum Deum in Moyse operatum), this is not regarded as an addition.» — Pietersma y Lutz acotan la afirmación del Ambrosiáster y niegan que deba tomarse en sentido estricto
«According to the Acts of Pilate (4th cent.), Jannes and Jambres were regarded as gods by the Egyptians but perished "together with those that believed in them" (5:1), since the signs they did were not of God.» — Pietersma y Lutz recogen de las Actas de Pilato que los egipcios los tenían por dioses y que perecieron con los que creían en ellos
«Though in the majority of references Jannes and Jambres are simply described as magicians—sometimes, as we saw, in explicit league with the devil—one source indicates specifically that they practiced necromancy.» — Pietersma y Lutz señalan que una sola fuente precisa qué practicaban, frente a la mayoría de las referencias que solo los llaman magos
«There is no evidence of their filial relationship to Balaam, and no connection with the Red Sea episode or desert wandering is evident.» — Pietersma y Lutz declaran la negativa: no hay evidencia de su relación filial con Balaam ni conexión con el episodio del mar Rojo o el vagar por el desierto
«Though Jannes is able to duplicate whatever "Moses and his brother" have done, he is afflicted with "a painful ulcer" and retreats to the hedra, presumably his official residence, from which he presently sends word to the king explaining that the "active power of God" was operative in Moses and that he, in full knowledge of this fact, launched his opposition.» — Pietersma y Lutz resumen el episodio, Jannes capaz de duplicar cuanto hacen Moisés y su hermano y a la vez aquejado de una úlcera dolorosa
«Further fragments in Greek are in the possession of the Chester Beatty Library and Gallery of Oriental Art, Dublin.» — Pietersma y Lutz sitúan más fragmentos griegos en la Chester Beatty Library and Gallery of Oriental Art de Dublín
«Though the official designation is now Pap. Chester Beatty XVI, the numbers of the individual frames that appear with the present translation have no official status and hence are subject to change.» — Pietersma y Lutz advierten que los números de los marcos individuales no tienen estatuto oficial y pueden cambiar
«The differences, however, are not so great that they cannot be explained by the fact that the former was lifted out of its original context and modified accordingly.» — Pietersma y Lutz acotan las diferencias entre los dos y las explican por el traslado del primero fuera de su contexto original
«But concerning the mountains (sic— ?mules) Jannes and Jambres spake, signifying the sign of the manger of the Lord; and concerning the stone whereby the stone of the tomb (a verb is wanted)» — Pietersma y Lutz citan la interpretación cristiana que hace del pasaje señal del pesebre del Señor
«Though James incautiously fails to distinguish between what Jannes and Jambres may have contained and how the book was interpreted, it appears to have been at least open to Christian interpretation.» — Pietersma y Lutz objetan a James que no distinga entre lo que el libro pudo contener y cómo se lo interpretó, y conceden que estaba al menos abierto a interpretación cristiana
«The fragmentary nature of our text makes it hazardous, if not impossible, to arrive at definitive theological conclusions. Some tentative observations, however, may be made.» — Pietersma y Lutz declaran arriesgado, si no imposible, sacar conclusiones teológicas definitivas de un texto fragmentario
«Jannes and Jambres clearly evidences continued Jewish (if the work was Jewish in origin) and Christian interest in necromancy, though in our book as well as in the Old Testament it is condemned, if only by association with the opponents of Moses.» — Pietersma y Lutz consignan el interés continuado por la nigromancia que el libro evidencia y a la vez su condena en él y en el Antiguo Testamento
«Very much the same would the contents of the Penitence of the two Egyptian magicians have been, only it is doubtful whether they or at least both of them, made so fine an end as Cyprian.» — Pietersma y Lutz emparejan el contenido de la Penitencia de los dos magos egipcios con el de Cipriano y dudan que hicieran tan buen final
«In the course of his lament over past misdeeds, Cyprian repeatedly expresses his belief and fear that God will not forgive him,» — Pietersma y Lutz recogen del lamento de Cipriano su creencia y su temor repetidos de que Dios no lo perdonará
«Here it is stated that precisely because Jannes knew that Moses' power was from God, he launched his opposition.» — Pietersma y Lutz señalan el pasaje en que se afirma que Jannes lanzó su oposición precisamente porque sabía que el poder de Moisés venía de Dios
«The account also mentions the virginal birth of the Word and Lent (chs. 12:9a-13:5c), describes the paradisaic state they enjoy, and with considerable detail defines the death of the body and ascent of the soul (chs. 14:1 a—16:8g).» — Charlesworth resume lo que el documento narra, el nacimiento virginal del Verbo y la Cuaresma, el estado paradisíaco y la muerte del cuerpo con el ascenso del alma
«The traveler then returns to the shore of the sea, and with the help of the two trees passes over the cloud and the sea, and finally the (apparently same) animal carries him back to his cave (chs. 17:1-18:4).» — Charlesworth resume el regreso del viajero a la orilla del mar y el transporte del animal de vuelta a su cueva
«It is unwise to state the probable original language, date, or provenance of this document until critical editions of the Greek, Syriac, and Ethiopic texts are available.» — Charlesworth declara imprudente enunciar lengua original, fecha o procedencia del documento mientras no haya ediciones críticas del griego, del siriaco y del etíope
«This opinion, obtained from years of work on the two major versions, the Syriac and the Greek, receives stunning endorsement from the rubrical preface to this section of manuscript D (fols. 209r-210v): "The History of the Blessed Ones, the Sons of the Rechabites . . . It Was Translated from Hebrew into Greek and from Greek into Syriac by the Hands of the Reverend Mar Jacob of Edessa.'» — Charlesworth funda su opinión en años de trabajo sobre las dos versiones mayores y la ve respaldada por el prefacio rubrical del manuscrito D
«Nau even used such terms as "the Christian translator," "the r/rirnitive text," "the Hebrew text," and "the Hebrew author."» — Charlesworth recoge los términos que Nau llegó a usar, el traductor cristiano, el texto primitivo, el texto hebreo y el autor hebreo
«At this stage in our work it is best to suggest only that sections of this document are Jewish or heavily influenced by Jewish traditions, and that they may antedate the second century A.D.» — Charlesworth acota lo que conviene sugerir en el estado del trabajo, que hay secciones judías o muy influidas por tradiciones judías y que pueden ser anteriores al siglo segundo
«Unlike the Greek and Ethiopic versions, which are intermittently dependent on New Testament ideas and traditions, the Syriac version is almost totally free of influences from the New Testament.» — Charlesworth mide la dependencia neotestamentaria por versiones y halla la siriaca casi totalmente libre de ella, al revés que la griega y la etíope
«Other interesting parallels to the HistRech could be listed, most notably the report that "in our country there is neither spring, nor cold, nor ice; but there are winds and they are [always] pleasant.» — Charlesworth enumera otros paralelos y destaca el informe sobre un país sin manantial, ni frío, ni hielo, con vientos siempre agradables
«The History of the Rechabites apparently has inherited images and ideas commonly shared in antiquity in the countries of the Fertile Crescent and in the lands of the Mediterranean.» — Charlesworth atribuye a la obra imágenes e ideas compartidas en la antigüedad en los países del Creciente Fértil y en las tierras del Mediterráneo
«The History of the Rechabites must have considerably influenced Western and Middle Eastern culture during the middle ages, since it is extant in numerous medieval Greek, Syriac, Ethiopic, Arabic, Karshuni, Slavonic, and Armenian manuscripts.» — Charlesworth mide la influencia de la obra en la cultura occidental y medioriental medieval por los numerosos manuscritos medievales en que se conserva
«the identification in antiquity is logical, since the legends place them in the ocean, near the end of the earth, precisely the geographical location of the Canary Islands in early antiquity.» — Charlesworth declara lógica la identificación antigua de las islas por la localización geográfica que las leyendas les dan, en el océano y cerca del fin de la tierra
«Hence, while particles and connectives in Syriac that are intrusive or unnecessary in English are not represented, nouns and verbs are translated as consistently as English will allow; note the following:» — Charlesworth declara su norma de traducción, omitir las partículas siriacas innecesarias en inglés y traducir nombres y verbos con la mayor consistencia posible
«The title in MS D is "The History of the Blessed Ones, the Sons of the Rechabites, Whose Record Is Recorded by Jeremiah the Prophet When He Said That They Are the Sons ofJonadab, the Son ofRechab, Who Are Inhabitants of the City Jerusalem.» — Charlesworth consigna el título largo que el manuscrito D da a la obra y que la adjudica al profeta Jeremías
«A adds "and do not be greatly disturbed.» — Charlesworth consigna la adición que trae un manuscrito al pasaje
«The description of the soul's ascent after death is by no means gnostic; yet it is unique in the history of Jewish and Jewish-Christian literature.» — Charlesworth niega que la descripción del ascenso del alma sea gnóstica y la declara única en la historia de la literatura judía y judeocristiana
«The description of the successive stages or orders of angels and the emphasis upon singing may have been influenced by the traditions now preserved in Ascenls.» — Charlesworth propone que la descripción de los órdenes sucesivos de ángeles y el énfasis en el canto vengan de las tradiciones conservadas en la Ascensión de Isaías
«The book was known in the early Church from the apostolic period, and apparently was» — Martin consigna que el libro se conocía en la Iglesia primitiva desde el periodo apostólico
«With only four words extant, it is not possible to determine the original language.» — Martin declara imposible determinar la lengua original con solo cuatro palabras conservadas
«These passages are sufficiently obscure that they have been applied also to the Testament of Moses and the Apocryphon of Ezekiel; hence the most prudent course is to leave these verses anonymous.» — Martin declara suficientemente oscuros esos pasajes, aplicados también al Testamento de Moisés y al Apócrifo de Ezequiel, y propone dejarlos anónimos
«Given the brevity of the quotation in Hermas, little weight should be given to its theological importance, other than noting the tendency of producing pseudepigrapha which "explain" or "supply" material not found in the Old Testament.» — Martin acota el peso teológico de la cita de Hermas y señala la tendencia a producir pseudoepígrafos que explican o suplen material
«Apparently, the two prophets are also not mentioned in any of the documents of the Apocrypha or the Pseudepigrapha.» — Martin declara la negativa: los dos profetas tampoco se mencionan en ningún documento de los Apócrifos ni de los Pseudoepígrafos
«Milne correctly observes that there are two different hands present in A and B, but he gives the mistaken impression that each of these fragments is written completely in only one of the two hands.» — Zervos concede a Milne que hay dos manos distintas en los fragmentos y objeta la impresión que da de que cada fragmento esté escrito enteramente por una sola
«Although this title perhaps is appropriate for the present fragments, which deal exclusively with the Joseph story, its applicability for the entire document is questionable, since the extent of the original work is unknown.» — Zervos acota el título para los fragmentos conservados y lo declara cuestionable para el documento entero
«It is perhaps significant that both Milne, in reference to A and B, and Lindsay, with respect to C, D, and E, report that their fragments were discovered in the Fayum of Egypt.» — Zervos señala como quizá significativo que Milne y Lindsay coincidan en situar el hallazgo de sus fragmentos en el Fayún de Egipto
«However, the recto of this fragment contains some lines which occur also in B recto and can therefore be used to correct and supplement the text of that fragment.» — Zervos consigna que el recto de ese fragmento repite líneas de otro y sirve por eso para corregirlo y suplirlo
«It is interesting to note that in one Greek inscription of the first century A.D., tropheus signifies "one who gives free meals to the people.» — Zervos recoge de una inscripción griega del siglo primero el sentido de la palabra griega para nutricio, el que da comidas gratis al pueblo
«The first instance occurs during the conversation between Joseph's brothers in which Reuben apparently states that the "God of Joseph" has brought misfortune upon them for their having sold Joseph into slavery.» — Zervos sitúa la primera instancia en la conversación de los hermanos, donde Rubén parece decir que el Dios de José les ha traído la desgracia por haberlo vendido
«It is especially interesting that the three outstanding concepts distinguishable in our papyri of Joseph as king, provider of food, and savior (see above) all occur in a single line of Joseph and Asenath (25:6).» — Zervos señala que los tres conceptos de José que distingue en los papiros, rey, proveedor de alimento y salvador, salen todos en una sola línea de José y Asenet
«Milne's reading of tichi is doubtful and his correction to teuche ("tools" or "implements") is not convincing.» — Zervos declara dudosa la lectura de Milne y no convincente su corrección
«The dots under questionable letters in Milne's text have been omitted in this translation.» — Zervos declara omitidos en su traducción los puntos que Milne pone bajo las letras dudosas
«The order of B recto and B verso as published letter preserved in this line could be an u rather by Milne has been reversed in the present edition.» — Zervos consigna la inversión del orden de recto y verso respecto de la edición de Milne; el tramo sale con las dos columnas entreveradas por el escaneo y se conserva tal cual
«Milne supplies "Abraham," but in view of p. Lit. "with me." B verso 11 and B recto 9 Joseph would seem to» — Zervos objeta la restitución de Milne a la vista de las líneas paralelas; el tramo sale con las dos columnas entreveradas por el escaneo y se conserva tal cual
«Wisdom literature is distinct from the Greek philosophical dialogues and writings; it flourished in Egypt, Mesopotamia, and Palestine, and customarily dealt not with strictly religious ideas but, rather, with the practical affairs of life.» — Charlesworth distingue la literatura sapiencial de los diálogos y escritos filosóficos griegos y la sitúa en Egipto, Mesopotamia y Palestina
«It is obviously important for biblical studies; it is referred to in Tobit l:21f. and probably influenced some of the writings in the New Testament.» — Charlesworth declara la importancia de Ahiqar para los estudios bíblicos y consigna que Tobit lo menciona y que probablemente influyó en escritos del Nuevo Testamento
«So Ahiqar, though it was not composed by those who wrote and first read the books of the Pseudepigrapha, was adopted by them as the story of one of their own.» — Lindenberger consigna que Ahiqar, sin haber sido compuesto por quienes escribieron los pseudoepígrafos, fue adoptado por ellos como la historia de uno de los suyos
«However, the officer sent to carry out the death sentence turns out to be an old friend of Ahiqar, whom the latter once rescued from death.» — Lindenberger resume el giro del relato, el oficial enviado a ejecutar la sentencia resulta viejo amigo de Ahiqar, a quien este salvó una vez de la muerte
«Much later and more elaborate recensions of the Ahiqar text are found in versions from the Christian era in Syriac, Arabic, Armenian, Karshuni, and Old Church Slavonic, with fragments in Ethiopic and still later translations into Georgian, Old Turkish, Romanian, Russian, Serbian, and neo-Syriac.» — Lindenberger enumera las versiones tardías del texto de Ahiqar, siriacas, árabes, armenias, karshuni y eslavas antiguas, con fragmentos en etíope
«In the Gk. there is only one block of instructional material, inserted not at the point where the hero educates his adopted son, but after his reinstatement (where the late Ahiqar versions place the reproaches).» — Lindenberger sitúa en el griego un solo bloque de material instructivo, colocado tras la reinstalación y no donde el héroe educa a su hijo adoptivo
«A number of the reproaches at the end are quite inappropriate to the literary context in which they are placed, and some sayings found in the first collection in one version appear in the second collection in another.» — Lindenberger mide el desorden de los dichos y señala reproches finales impropios de su contexto literario
«But scholars quickly came to realize that the text showed no real trace of Jewish origin.» — Lindenberger consigna que los estudiosos se dieron cuenta pronto de que el texto no mostraba huella real de origen judío
«The gnomic portion of the text has no historical allusions, but the more archaic flavor of the language of the sayings indicates that they are at least as old as the narrative and probably older.» — Lindenberger deriva del sabor más arcaico de la lengua de los dichos que sean al menos tan antiguos como la narración y probablemente más
«Both parts of the text (and probably the editorial joining of them) must have been fixed in writing during the latter seventh or early sixth century B.C.» — Lindenberger fija por escrito las dos partes del texto y su unión editorial entre fines del siglo séptimo y principios del sexto antes de Cristo
«But while these persons could conceivably be identified with the characters in the Ahiqar story, the names are rather common, and the cuneiform texts never associate the various individuals with one another, so the apparent correspondence may be mere coincidence.» — Lindenberger acota la identificación de esas personas con los personajes del relato porque los nombres son bastante comunes y los textos cuneiformes nunca los asocian entre sí
«The name, nationality, role, and date in the cuneiform and Aramaic traditions match, making it appear extremely likely that there was, in fact, such an Ahiqar at the Assyrian court.» — Lindenberger empareja nombre, nacionalidad, papel y fecha en las tradiciones cuneiforme y aramea y declara extremadamente probable que hubiera un Ahiqar en la corte asiria
«On the other hand, the collection could have been attributed to him after his lifetime, in the same way that various collections of Israelite wisdom from all periods came to be linked to the name of Solomon.» — Lindenberger abre la otra posibilidad, que la colección se le atribuyera después de su vida, como las colecciones de sabiduría israelita se ligaron al nombre de Salomón
«The date and historical setting for the composition of the story cannot be determined with any degree of precision, but the author was most likely an Aramean scribe living in the latter days of the neo-Assyrian Empire or early in the time of the neo-BabyIonian (Chaldean) Empire.» — Lindenberger declara indeterminable con precisión la fecha y el marco histórico de la composición y propone un escriba arameo de los últimos días del imperio neoasirio
«In ancient Mesopotamia, this god functioned primarily as administrator of justice.» — Lindenberger consigna la función primaria de Shamash en la antigua Mesopotamia, administrador de la justicia
«The words "Shamayn" (lit. "heaven") and "the Holy Lord" probably refer to the god» — Lindenberger propone que las palabras Shamayn y el Señor Santo remitan al dios
«Many of the general themes of the proverbs, e.g. family discipline, controlled speech, behavior vis-a-vis the king, are paralleled in biblical wisdom literature.» — Lindenberger empareja los temas generales de los proverbios, la disciplina familiar, el habla contenida y la conducta ante el rey, con la literatura sapiencial bíblica
«Cosmology plays no role in the Ahiqar sayings, in contrast to the prominence which creation theology has in Old Testament wisdom.» — Lindenberger consigna la negativa: la cosmología no juega papel alguno en los dichos de Ahiqar, al contrario de la prominencia de la teología de la creación en la sabiduría veterotestamentaria
«It cannot be claimed that either saying is borrowed from the other, but it is likely that some common oral or written tradition underlies both.» — Lindenberger niega que pueda sostenerse el préstamo de un dicho a otro y propone una tradición común, oral o escrita, debajo de los dos
«Other parallels between the Bible and the late versions of Ahiqar do seem to show at least the dependence of both on kindred wisdom traditions.» — Lindenberger deriva de otros paralelos al menos la dependencia común de tradiciones sapienciales emparentadas
«The fable of the fruitless palm tree, mentioned above, concludes in the Syriac version, "Thou hast not been industrious in what is thine own, how wilt thou be industrious in what is not thine own?" (8:35).» — Lindenberger cita el remate de la fábula de la palmera estéril en la versión siriaca
«But of course the first-century version must have differed substantially from this Aramaic text and may have contained some of the New Testament parallels cited above.» — Lindenberger acota la comparación y sostiene que la versión del siglo primero debió de diferir sustancialmente del texto arameo
«The Jerusalem Bible follows the Vulgate (cf. also Old Latin) in translating "Be generous with bread and wine on the graves of virtuous men, but not for the sinner.» — Lindenberger consigna que la Jerusalem Bible sigue a la Vulgata al traducir el dicho sobre el pan y el vino en las tumbas de los justos
«Given the wide distribution of Ahiqar during the hellenistic and Roman periods, it is surprising that it has left no trace in the writings» — Lindenberger declara sorprendente que Ahiqar no haya dejado huella en esos escritos, dada su amplia difusión helenística y romana
«If it is correct that the proverbial portion of the text represents sayings current among the Aramaic-speaking population of Syria in the sixth or seventh century (or even earlier), that is of particular importance for the study of Old Testament wisdom literature.» — Lindenberger mide el interés particular de que la porción proverbial recoja dichos corrientes entre la población aramea de Siria del siglo sexto o séptimo
«It means that in this text, as in no other, we have an independent record of the wisdom traditions of one of Israel's immediate neighbors, dating from the period when much of Israel's own wisdom literature was being formed and collected.» — Lindenberger declara que en este texto, como en ningún otro, hay registro independiente de las tradiciones sapienciales de un vecino inmediato de Israel
«The continued popularity of the work in the Near East is evidenced by the fact that it was still being copied in Arabic as late as the eighteenth century and in Syriac as late as the end of the nineteenth.» — Lindenberger mide la popularidad continuada de la obra en el Cercano Oriente por las copias árabes del siglo dieciocho y siriacas de fines del diecinueve
«If Ahiqar has influenced modern culture at all, it is likely that evidence will be forthcoming not so much from the field of literature and the fine arts as from the realm of folklore and proverb.» — Lindenberger propone que la evidencia de influencia moderna de Ahiqar venga del folclore y del refranero antes que de la literatura y las bellas artes
«Such persons were often sought out by kings to serve as advisers and officials;» — Lindenberger consigna que los reyes solían buscar a tales personas como consejeros y funcionarios
«The narrative begins in the third person but changes to the first.» — Lindenberger señala que la narración empieza en tercera persona y cambia a la primera
«and another line must have related briefly how the plot was carried out and Ahiqar was denounced for treason.» — Lindenberger consigna que otra línea perdida debió de relatar cómo se ejecutó la intriga y se denunció a Ahiqar por traición
«The material reading of the word translated "has denounced you" is uncertain and the clause has been» — Lindenberger declara incierta la lectura material de la palabra traducida como te ha denunciado
«The slave is evidently Nabusumiskun*s. In the late versions, the slave is» — Lindenberger identifica al esclavo con el del oficial y consigna la divergencia de las versiones tardías
«The officer, seeing the time is ripe, brings the old scribe out of hiding to receive the king's profuse apologies and reinstatement at the court.» — Lindenberger resume el desenlace, el oficial saca al viejo escriba de su escondite para las disculpas profusas del rey y su reinstalación en la corte
«The general theme of parental discipline is extremely common in biblical and ancient Near Eastern wisdom.» — Lindenberger declara extremadamente común en la sabiduría bíblica y del antiguo Cercano Oriente el tema general de la disciplina parental
«vertical split in the papyrus (not clearly visible in the published photograph from which Cowley worked) distorts the appearance of the last word.» — Lindenberger objeta la lectura aceptada y la explica por una grieta vertical del papiro que deforma la última palabra
«Son, rejoice thou not in the number of thy children, and in their deficiency be not distressed.» — Lindenberger cita el dicho conservado en armenio sobre no alegrarse por el número de los hijos ni afligirse por su falta
«It is possible that the word has some special legal sense here similar to "investigator" or "judge."» — Lindenberger abre la posibilidad de un sentido legal especial de la palabra, parecido a investigador o juez
«Note that the verb nkr (Af cel) can mean "to know, recognize" in Jewish Aram, and Christian Palestinian Aram.» — Lindenberger consigna los sentidos del verbo en arameo judío y en arameo cristiano palestino
«h. Anger can be moderated by gluttony. Col. XIII a. The rest of the line, belonging to another saying, is unintelligible.» — Lindenberger anota que la ira puede moderarse por la glotonería y declara ininteligible el resto de la línea
«The second clause may have been something like "but he who does not drink wine is the one who should guard it.» — Lindenberger propone la reconstrucción de la segunda cláusula sobre quién debe guardar el vino
«The majority of Jews resist gallantly, and the enraged king commands that all the Jews in Egypt, men, women, and children, be brought in chains to Alexandria and be put to death (2:31-3:30)» — Anderson resume la resistencia de la mayoría de los judíos y la orden del rey de llevar en cadenas a Alejandría a todos los judíos de Egipto para matarlos
«At dawn, when all is set and the king is already on his way with the panoplied beasts to the racecourse, the aged and esteemed Eleazar prays for God to intervene, and two angels, visible to all except the Jews, strike terror into the king and his troops and turn the elephants back upon the king's forces (5:46-6:21)» — Anderson resume la intervención, la oración del anciano Eleazar y los dos ángeles visibles para todos menos para los judíos
«But there is no such hint!» — Anderson declara la negativa de la evidencia con una sola frase, que no hay tal indicio
«although the ostraca of the Ptolemaic period appear to suggest that no general poll tax was applied in early Ptolemaic Egypt similar to the Roman laographia*» — Anderson acota el argumento del impuesto de capitación con los ostraca del periodo ptolemaico
«Among the favorite themes of the apocalyptic writings are retribution, life after death, the last judgment, and the impending cataclysmic overthrow of the existing world order through God's ushering in the end-time.» — Anderson enumera los temas favoritos de los escritos apocalípticos, la retribución, la vida tras la muerte, el juicio final y el derrocamiento cataclísmico del orden existente
«In fact, glad thanksgiving for God's merciful deliverances of his people and festival joy feature quite prominently in the work, and the sense of an inevitably happy outcome that runs through it might the more imply an era of success and prosperity for the Jews when it was written.» — Anderson mide en 3 Macabeos la acción de gracias por las liberaciones y la alegría festiva, y el sentido de desenlace feliz inevitable que lo recorre
«From his depiction of the Battle of Raphia, consistent in its main lines with that of Polybius, it may reasonably be inferred that he had access to some relatively trustworthy source, possibly the lost history of Ptolemy Megalopolitanus.» — Anderson infiere del relato de la batalla de Rafia, coherente con el de Polibio, que el autor tuvo acceso a alguna fuente relativamente fiable
«Nevertheless, the writer is not an historian whose first interest is to record accurately what happened or to preserve the memory of past events simply for their own sake.» — Anderson niega que el escritor sea un historiador cuyo primer interés sea registrar con exactitud lo ocurrido
«However, the manner in which our author extends the line of "sacred history" into the time of Ptolemy IV might appear to be somewhat naive—his reports on the miraculous divine interferences by which Ptolemy and his officials were thwarted of their designs against the Jews may hardly be described as strong on historical realism.» — Anderson califica de algo ingenua la manera en que el autor extiende la línea de la historia sagrada hasta el tiempo de Ptolomeo IV
«But in recounting them he does enter, however remotely, into the ancient Hebrew tradition of the holy wars in which Yahweh fought for and rescued his people,» — Anderson inscribe al autor, aunque remotamente, en la tradición hebrea antigua de las guerras santas en que Yahvé peleaba por su pueblo
«Third Maccabees has no hero proper but subordinates everything to God, who intervenes to save his people.» — Anderson consigna que 3 Macabeos no tiene héroe propio y lo subordina todo a Dios, que interviene para salvar a su pueblo
«nor can it be said with any degree of assurance that our author set out purposely to correct the secular tone of Esther.» — Anderson niega que pueda asegurarse que el autor se propusiera corregir el tono secular de Ester
«Both books exalt the Jews and extol their loyalty as subjects of the Ptolemies.» — Anderson empareja los dos libros por su exaltación de los judíos y de su lealtad como súbditos de los Ptolomeos
«The translation is sometimes offered "why, when he entered the shrine at all?" and this would refer to his coming within the Temple area, in which case he asks why he should be allowed to go so far without hindrance but no farther.» — Anderson consigna la otra traducción posible del pasaje y a qué se referiría entonces
«The Jews are here forbidden to practice their own religion if they do not also follow the official cult with its sacrifices.» — Anderson lee en el pasaje la prohibición a los judíos de practicar su religión si no siguen también el culto oficial con sus sacrificios
«our author does stress the generally prevailing antipathy of pagans toward the Jews.» — Anderson consigna que el autor subraya la antipatía general de los paganos hacia los judíos
«The hippodrome was located near the east gate of the city.» — Anderson sitúa el hipódromo cerca de la puerta oriental de la ciudad
«The number of Jews in Egypt is not exactly known, but in Philopator's time it could not have been all that large.» — Anderson declara no conocido con exactitud el número de judíos en Egipto y lo acota para el tiempo de Filopátor
«These versions, the Georgian translated from Arm., and the Russ. and Serbian from Slavonic, are of little importance for the early hist» — Lindenberger reparte la filiación de las versiones georgiana, rusa y serbia y las declara de poca importancia para la historia temprana del texto; el verbatim se corta donde el troceo corta el renglón
«Somewhat less reliable, however, are those minuscules which stand in the textual tradition initiated by Lucian of Antioch (martyred A.D. 312), whose revision of the Septuagint became standard in Syria,» — Anderson declara algo menos fiables los minúsculos de la tradición textual iniciada por Luciano de Antioquía, cuya revisión de la Septuaginta se volvió estándar en Siria
«The version of 3 Maccabees in the Syriac Peshitta (late 4th cent.) represents a free and expanded rendering,» — Anderson califica la versión de 3 Macabeos de la Peshitta siriaca de traducción libre y ampliada
«The late versions have not been translated anew for this edition. Quotations from them reproduce the archaic English style adopted in the works of Charles and Harris.» — Lindenberger declara que las versiones tardías no se tradujeron de nuevo para esta edición y que sus citas reproducen el estilo inglés arcaico de Charles y de Harris
«In form and structure the letter is realistic enough, conforming as it does to regular pattern (on the significance» — Anderson mide la forma y la estructura de la carta y las halla bastante realistas y conformes al patrón regular
«It does not appear in the third great uncial manuscript of the Greek Bible, the Vaticanus, but is found, with the exception of the section 5:11-12:1, in the eighth- or ninth-century Codex Venetus (V).» — Anderson sitúa el texto en los manuscritos unciales y consigna su ausencia del Vaticano
«Some comparison of the Syriac with the Greek was undertaken in the joint work of R. L. Bensly and W. E. Barnes, published at Cambridge in 1895, titled The Fourth Book of Maccabees and Kindred Documents in Syriac.» — Anderson consigna el cotejo del siriaco con el griego emprendido por Bensly y Barnes y publicado en Cambridge en 1895
«So he allows the woman, whose own sovereign victory he has so lauded, to have the last word as the champion of Judaism.» — Anderson señala que el autor deja la última palabra a la mujer, como campeona del judaísmo, tras haber alabado su victoria soberana
«We can no longer think of Judaism in our period, even Palestinian Judaism, as distinct at all on most points from the cultural stream of Hellenism.» — Anderson niega que en ese periodo pueda pensarse el judaísmo, ni siquiera el palestino, como distinto en la mayoría de los puntos de la corriente cultural del helenismo
«Rather does the writer offer a philosophical disquisition on the victorious strength of the devout reason, which would have been relevant and meaningful, at least to Jews of the Diaspora, almost anytime between Pompey and Hadrian, and for illustrative materials he draws upon what he clearly takes to be the classic martyrdoms under Antiochus Epiphanes in the early days of the Maccabean revolt.» — Anderson lee la obra como disquisición filosófica sobre la fuerza victoriosa de la razón piadosa antes que como respuesta a una persecución concreta
«This change can best be explained by assuming that an author like ours would naturally have employed the nomenclature obtaining under the conditions of the Roman imperial administration in his own time, when it appears that Syria and Silicia formed united parts of a single territory, and from Galatians 1:21, an inscription of A.D. 86, and a Roman agricultural writer by the name of Columella, it can be inferred that Syria-Silicia did in fact once constitute one province.» — Anderson explica el cambio de nomenclatura por el uso administrativo romano del tiempo del autor
«From the fourth century A.D., Jerome, for instance, testifies (somewhat ambiguously) to the veneration of the tomb of the Maccabees at Modein in Palestine, and is apparently thinking of the heroic leaders of the Maccabean revolt, but he seems to know also of physical relics of the martyrs (those described in 4Mac?) at Antioch.» — Anderson recoge el testimonio de Jerónimo sobre la veneración de la tumba de los Macabeos en Modín
«E. Norden draws attention to an essay in Cicero's Paradoxa in which he talks of "this speech," whereas he had already made it clear in the preface that he was writing late at night and was indeed choosing to do so in the form of direct speech.» — Anderson trae de E. Norden el paralelo del ensayo de Cicerón que habla de este discurso aunque lo escribía de noche
«However, even if we accepted all her arguments, and the arguments from the internal evidence of 2Mac and 4Mac are not all that convincing, the fact remains that the author of 4Mac is not necessarily to be associated with Antioch.» — Anderson acota los argumentos sobre la relación de 4 Macabeos con 2 Macabeos y los declara poco convincentes
«Rather does he seek, through all the rhetorical powers he can muster, to let the stories he tells kindle the imagination of his readers, to move them to the depths in mind and heart, to persuade them to accept the supremacy of devout reason.» — Anderson fija el propósito del autor, encender con la retórica la imaginación de sus lectores y moverlos en la mente y en el corazón
«It has recently been held that our author in fact drew nothing directly from Plato but was indebted only to the "philosophic koine*' or "philosophic commonplaces" of his time and in particular to contemporary Stoic notions.» — Anderson recoge la tesis reciente de que el autor no tomara nada directamente de Platón sino de los lugares comunes filosóficos de su tiempo
«All that he has learned from the Greeks is enlisted in the service of Judaism, to show that the cardinal virtues, self-control, courage, justice, and temperance, indeed the very essence of Greek wisdom, are subsumed under the Law or obedience to it.» — Anderson pone todo lo que el autor aprendió de los griegos al servicio del judaísmo, para mostrar que las virtudes cardinales son suyas
«As the Jewish philosopher par excellence (5:4), Eleazar, far from endorsing Stoic principles, indeed opposes them, as when, for example, he insists against Stoicism that reason does not eradicate but only controls or directs the passions (5:23).» — Anderson señala que Eleazar, filósofo judío por excelencia, se opone al estoicismo al insistir en que la razón no erradica las pasiones
«In fact, although the concept of vicarious atonement was by no means normative or widespread in Judaism around the time of Jesus or Paul, it does have roots going far back into the Old Testament and our author was certainly no innovator in this matter.» — Anderson acota el concepto de expiación vicaria, que no era normativo ni extendido en el judaísmo del tiempo de Jesús o de Pablo pero tiene raíces antiguas en el Antiguo Testamento
«There is little doubt that the epic struggles of the Jews in the Maccabean wars gave further impetus to reflection not only on the positive value but on the atoning power of suffering and death.» — Anderson atribuye a las luchas macabeas el impulso a reflexionar sobre el valor y el poder expiatorio del sufrimiento y de la muerte
«P. Staples lately conjectured that there is some literary and circumstantial evidence to link the Gk. Maccabee tradition with the NT, albeit, in the light of the Maccabean ideals of Law, Temple, etc., not with Paul and his letters, but with opponents of Paul possibly in» — Anderson recoge la conjetura de P. Staples sobre evidencia literaria y circunstancial que ligaría la tradición macabea griega con el Nuevo Testamento
«But the vocabulary overlap of 4Mac with NT documents is certainly not enough to demonstrate literary dependence and the circumstantial evidence is too heavily dependent on guesswork.» — Anderson niega que el solapamiento de vocabulario baste para demostrar dependencia literaria y declara la evidencia circunstancial demasiado dependiente de conjeturas
«In this regard Dupont-Sommer's remark is very much to the point: "The history of temperate reason is certainly more than mere history.» — Anderson trae al caso la observación de Dupont-Sommer sobre la historia de la razón templada
«His own imagination, aided and abetted perhaps by developments of the tale within ongoing oral tradition, would have been quite enough to do the trick.» — Anderson atribuye a la imaginación del propio autor, ayudada quizá por la tradición oral, el desarrollo del relato
«Indeed, later on in his work he commends them for having lived according to the cross even though they lived before it.» — Anderson recoge que Erasmo los encomia más adelante por haber vivido según la cruz aun viviendo antes de ella
«He began his paraphrase in 1517, the very year when Luther nailed his pamphlet against indulgences to the door of the church at Wittenberg.» — Anderson fecha el comienzo de la paráfrasis en 1517, el año mismo en que Lutero clavó su panfleto contra las indulgencias en la puerta de la iglesia de Wittenberg
«The author here affirms the theoretical importance of his subject, but he has in view at the same time its practical significance, since he will go on to praise prudence as acted out in the martyr deaths of Eleazar and the mother and her seven sons» — Anderson señala que el autor afirma la importancia teórica de su asunto y tiene a la vez en vista su significación práctica
«should think that Apollonius was overthrown by human design and not by divine» — Anderson consigna la lectura que atribuiría el derribo de Apolonio a designio humano y no divino; el verbatim lleva dentro la marca de plana que el troceo reemite
«This idea has its background in Stoic thought on heredity in relation both to the physical and spiritual aspects of human existence.» — Anderson remite la idea al pensamiento estoico sobre la herencia en sus aspectos físico y espiritual
«The notion of "living unto God" may denote no more than their final vindication by God or their translation to heaven.» — Anderson acota la noción de vivir para Dios, que puede no denotar más que la vindicación final o la traslación al cielo
«There is no hint of the mother's suicide in 2Mac, and at this point our author himself is rather squeamish about it (although in certain circumstances and on certain conditions suicide was considered acceptable among the Stoics).» — Anderson consigna la negativa: no hay indicio del suicidio de la madre en 2 Macabeos, y el propio autor es aquí más bien remilgado al respecto
«Quite apart from content, features of language and meter make it impossible to attribute the poem to an author of the sixth century B.C.» — Van der Horst declara imposible atribuir el poema a un autor del siglo sexto antes de Cristo por rasgos de lengua y de métrica, al margen del contenido
«Though the solution to this problem may never be found, three possible solutions have been suggested:» — Van der Horst admite que quizá nunca se halle la solución del problema y enumera las tres propuestas
«None of these three possibilities can be ruled out entirely, but many scholars seem to favor the third solution.» — Van der Horst declara que ninguna de las tres posibilidades puede descartarse del todo y consigna la preferencia de muchos estudiosos por la tercera
«Another alternative has been suggested by the Jewish scholar G. Alon, who assumes that the author made Phocylides, the acclaimed ancient Greek writer, present the principles of Jewish life in order to demonstrate to Jews who were engrossed in hellenistic culture, and who imitated its manners and deeds, that even an honored poet like Phocylides recognized Jewish moral requisites.» — Van der Horst recoge de G. Alon la suposición de que el autor hiciera presentar a Focílides los principios de la vida judía
«The same date is suggested by the unmistakable acquaintance of the author of Pseudo-Phocylides with the Septuagint, including the Prophets and Wisdom literature as well as the Pentateuch (which is evident in more than half of the poem).» — Van der Horst funda la fecha en el conocimiento inconfundible que el autor tiene de la Septuaginta, con los Profetas y la literatura sapiencial además del Pentateuco
«The first century A.D. is also suggested by Pseudo-Phocylides* many agreements with Philo and by the similarities it shares with the "diatribes" of the popular philosophical-ethical preachers, who were most active in the early Roman period.» — Van der Horst apoya el siglo primero en los muchos acuerdos con Filón y en las semejanzas con las diatribas de los predicadores filosóficos populares
«Rabbi Klein has pointed in this connection to the so-called Derek Erez literature, which he saw as the continuation of the universalistic Wisdom literature of Israel's hakhamin.» — Van der Horst trae la literatura Derek Erez que el rabino Klein veía como continuación de la literatura sapiencial universalista de los sabios de Israel
«It is well known that this Wisdom literature often incorporated non-Israelite wisdom, just as the author of Pseudo-Phocylides took over many maxims from Greek authors before him.» — Van der Horst empareja la incorporación de sabiduría no israelita en esa literatura con la toma de máximas de autores griegos por el autor del Pseudo-Focílides
«Another point of importance is that we have in Ps-Phoc an example of Jewish-hellenistic ethics as it found its way into so many parts of the NT.» — Van der Horst señala que en el Pseudo-Focílides hay un ejemplo de la ética judeohelenística tal como entró en tantas partes del Nuevo Testamento
«The parallels to the paraenetic passages of the NT are numerous and have been adduced especially by Martin Dibelius in his commentaries.» — Van der Horst mide los numerosos paralelos con los pasajes parenéticos del Nuevo Testamento aducidos sobre todo por Martin Dibelius
«To speak about the theology of Pseudo-Phocylides would be rash, for his poem consists mainly of ethical rules and many of his ideas are very general.» — Van der Horst declara temerario hablar de la teología del Pseudo-Focílides, cuyo poema consiste sobre todo en reglas éticas de ideas muy generales
«To systematize his thoughts, which are uttered so unsystematically, is difficult; there is no unifying conception behind the poem and no coherence exists in it since he has drawn from so many sources.» — Van der Horst declara difícil sistematizar un pensamiento sin concepción unificadora y sin coherencia, por lo mucho que el autor toma de fuentes distintas
«with any abstract conception of evil or its origin. Behind all his precepts is the assumption that, if man so desires, his will is strong enough for him to reject evil and cleave to good.» — Van der Horst enuncia el supuesto que hay detrás de todos los preceptos, que la voluntad del hombre basta para rechazar el mal y adherirse al bien si él lo quiere; el verbatim lleva dentro la marca de plana que el troceo reemite
«One topic, however, must be mentioned because Pseudo-Phocylides devotes so much attention to it, namely sexual sins.» — Van der Horst señala el asunto al que el Pseudo-Focílides dedica más atención, los pecados sexuales
«That there are many parallels between Pseudo-Phocylides and the New Testament is explained by their common background, namely the Old Testament and hellenistic Jewish culture.» — Van der Horst explica los paralelos con el Nuevo Testamento por el trasfondo común, el Antiguo Testamento y la cultura judía helenística
«Of the apocryphal books the Wisdom of Jesus ben Sirach has the closest affinity to Pseudo-Phocylides, but at the same time there are marked differences;» — Van der Horst empareja el Eclesiástico con el Pseudo-Focílides por afinidad y consigna a la vez diferencias marcadas
«It is uncertain whether the divine judgment takes place in this life or in the hereafter.» — Van der Horst declara incierto si el juicio divino del pasaje sucede en esta vida o en la venidera
«Agriculture is strongly recommended by both Gk. moralists and by Jewish authors.» — Van der Horst consigna que tanto los moralistas griegos como los autores judíos recomiendan con fuerza la agricultura
«The nature of the book may be adequately defined as wisdom literature in the form of practical rules for human behavior.» — Baarda define la naturaleza del libro como literatura sapiencial en forma de reglas prácticas de conducta humana
«This lack of system may be due to the fact that the author drew upon various sources, each with an order of its own.» — Baarda atribuye la falta de sistema a que el autor recurriera a fuentes distintas, cada una con su propio orden
«Others have compared the Florilegium with the anthologies of short sentences (monostichs) which circulated under the name of Menander long after his death.» — Baarda recoge la comparación del Florilegio con las antologías de sentencias breves que circularon bajo el nombre de Menandro mucho después de su muerte
«The Syriac text which underlies the present translation of the large Florilegium was published by J. P. N. Land in 1862.» — Baarda declara que el texto siriaco de su traducción es el publicado por J. P. N. Land en 1862
«Therefore it is not surprising that most scholars have abstained from any discussion about its place of origin.» — Baarda declara no sorprendente que la mayoría de los estudiosos se abstenga de discutir el lugar de origen del Florilegio
«His arguments are not persuasive; nevertheless, it is possible that our document comes from Egypt.» — Baarda declara no persuasivos los argumentos por el origen egipcio y concede que el documento pueda venir de Egipto
«These questions cannot now be answered.» — Baarda declara que esas preguntas no pueden contestarse ahora
«A Jewish provenance of the maxims was suggested partly because of several striking parallels between Syriac Menander and Sirach.» — Baarda funda en parte la propuesta de procedencia judía de las máximas en varios paralelos llamativos con el Eclesiástico
«It is clear that the agreements between either Ahiqar or Pseudo-Phocylides on the one hand and the Syriac Menander on the other do not prove that the latter work is of Jewish provenance.» — Baarda niega que los acuerdos con Ahiqar o con el Pseudo-Focílides prueben la procedencia judía del Menandro siriaco
«The idea expressed by this maxim is found in many cultures and among many peoples, but the specific form of the saying seems to point in the direction of Jewish tradition.» — Baarda consigna que la idea de la regla de oro negativa se halla en muchas culturas y que la forma específica del dicho parece apuntar a la tradición judía
«These examples will suffice to show that there are several close links between the text of Syriac Menander and the collections of monostichs that circulated under Menander's name in the Greek world.» — Baarda mide los vínculos estrechos entre el texto y las colecciones de monósticos que circularon bajo el nombre de Menandro
«One ought, therefore, not to exclude the possibility that the collector of our text—Jewish or not—may have used such anthologies, and that he even took the name attached to them to promote his own collection of wisdom sayings.» — Baarda abre la posibilidad de que el recopilador usara esas antologías y tomara de ellas el nombre para promover su propia colección
«Syriac Menander should be included among the Pseudepigrapha until there is decisive proof that it ought to be dealt with under another heading.» — Baarda propone incluir el Menandro siriaco entre los pseudoepígrafos mientras no haya prueba decisiva de que deba tratarse bajo otro rótulo
«For convenience, however, I have also added to the text the numbers which Baumstark (B), Riessler (R), Schulthess (S), and Audet (A) have used in their translations to distinguish the separate sentences of the Florilegium.» — Baarda declara que añade al texto los números con que Baumstark, Riessler, Schulthess y Audet distinguen las sentencias en sus traducciones
«The most notable hymnbooks are the following: the Psalms of Solomon, the Qumran Hodayoth, the Hellenistic Synagogal Prayers (perhaps), and the Odes of Solomon.» — Charlesworth enumera los himnarios más notables del periodo, los Salmos de Salomón, los Hodayot de Qumrán, las Oraciones Sinagogales Helenísticas y las Odas de Salomón
«An analogy may be drawn to Joseph and Aseneth, which has often been called the Book of the Prayer of Aseneth because of the prayer featured in the heart of the narrative (chs. 12f.).» — Charlesworth empareja el caso con José y Asenet, llamado a menudo Libro de la Oración de Asenet por la oración que ocupa el corazón del relato
«Despite the disparateness that separates these psalms, there may be an organic relationship between them, and earlier ones may have inspired later ones.» — Charlesworth propone una relación orgánica entre esos salmos pese a la disparidad que los separa y que los anteriores inspiraran a los posteriores
«Generally speaking, the Hebrew, because it is earlier and the language of the original, is to be preferred over the other texts.» — Charlesworth prefiere el hebreo a los demás textos por ser anterior y por ser la lengua del original
«Some distinguished scholars have argued that one or more of these pseudepigraphical psalms were composed by the Essenes, the authors of the Dead Sea Scrolls.» — Charlesworth consigna que algunos estudiosos distinguidos han sostenido que uno o más de estos salmos pseudoepigráficos los compusieron los esenios
«The translation attempts to be as literal as intelligible English will allow, so that comparisons can be made between the Syriac and the Hebrew.» — Charlesworth declara su norma de traducción, tan literal como lo permita un inglés inteligible, para poder cotejar el siriaco con el hebreo
«F. M. Cross has argued recently that in "no case can it be later than the 3rd century B . C .» — Charlesworth recoge el argumento de F. M. Cross de que en ningún caso puede ser posterior al siglo tercero antes de Cristo
«Sanders is certainly right in suggesting that these vss. might "exhibit overtones" from traditions relating to Orpheus» — Charlesworth recoge de Sanders la propuesta de que esos versículos exhiban resonancias de tradiciones relativas a Orfeo
«If the vs. implies that the trees and flocks do receive and enjoy David's words and deeds, then Sanders is certainly right» — Charlesworth condiciona esa lectura a que el versículo implique que los árboles y los rebaños reciben y disfrutan las palabras y las obras de David
«The popularity and influence of Pseudo-Phocylides lasted only a century, from 1500 until 1600, but no doubt before and after that period many read his lines and perhaps were edified.» — Van der Horst acota en un siglo, de 1500 a 1600, la popularidad y la influencia del Pseudo-Focílides, y concede que antes y después muchos lo leyeran
«Frankenberg presents his readers with a paraphrasis of the text in German, which also contains several more literal translations of the maxims.» — Baarda describe la paráfrasis alemana de Frankenberg y consigna que trae además varias traducciones más literales de las máximas
«Land's Lat. translation has the normal weaknesses of a first translation.» — Baarda atribuye a la traducción latina de Land las debilidades normales de una primera traducción
«The important publications are too numerous to list; in addition to the works cited herein see the bibliographical data reported in the following:» — Charlesworth declara demasiado numerosas para enumerarlas las publicaciones importantes y remite a los repertorios bibliográficos
«While 151, 154, and 155 in Syr. show clear evidence of a Heb. base, 152 and 153 (especially) are notably different (see nn. to the translation).» — Charlesworth mide la base hebrea de los salmos siriacos y separa dos de ellos como notablemente distintos
«It is impossible to date this psalm. The general tone, Jewish but non-rabbinic character, and association with Psalms 151, 154, and 155 indicate that it was probably composed by a Palestinian Jew during the hellenistic period.» — Charlesworth declara imposible fechar el salmo y propone, por su carácter judío no rabínico, un judío palestino
«The choice of the Heb. y(l (God) seems deliberate to bring out the assonance with Piy&li (to my help).» — Charlesworth atribuye a propósito deliberado la elección de la palabra hebrea para Dios, por la asonancia con la palabra para mi auxilio
«Jastrow (Dictionary, ad loc.) cites an example in which the verb denotes an action that accelerates death.» — Charlesworth trae de Jastrow un ejemplo en que el verbo denota una acción que acelera la muerte
«Sanders shows that the psalm portrays "three distinct groups": the righteous, those addressed by them, and the wicked.» — Charlesworth recoge de Sanders los tres grupos distintos que el salmo retrata, los justos, aquellos a quienes se dirigen y los impíos
«The translation differs from Sanders' rendering for the same reasons given in n. a» — Charlesworth declara que su traducción difiere de la de Sanders por las razones ya dadas
«Twice the author confesses his sin and twice he pleads for absolution from sin; constantly he appeals to the Lord's graciousness.» — Charlesworth mide la estructura de la oración, dos confesiones de pecado y dos peticiones de absolución con apelación constante a la gracia del Señor
«The Lat. version is not used herein; it is late and derivative: Jerome did not translate it and (contrary to some published reports) no Old Lat. version is extant.» — Charlesworth declara no usada la versión latina por tardía y derivada, y consigna que Jerónimo no la tradujo y que no se conserva versión latina antigua
«It is obvious that Andie* considered only the Gk. version.» — Charlesworth consigna que aquel autor consideró solo la versión griega
«Other possibilities could obviously be suggested, but the confusing nature of the extant Greek and Syriac versions and the unknown history of transmission for each leave us presently uncertain as to whether the original language of the Prayer of Manasseh is Greek or Semitic (Hebrew or Aramaic).» — Charlesworth declara que la naturaleza confusa de las versiones griega y siriaca y la historia desconocida de su transmisión lo dejan incierto
«The Prayer of Manasseh is probably an expansion of Chronicles (see below); hence it must postdate Chronicles (c. 4th cent. B.C.).» — Charlesworth data la oración como expansión de Crónicas y por tanto posterior a Crónicas
«Focus is limited not only to the descendants of Abraham but also, in accordance with post-exilic theology, to their righteous remnant (which is an emphasis» — Charlesworth acota el foco a los descendientes de Abraham y, conforme a la teología post-exílica, a su remanente justo
«Before translating the Prayer of Manasseh, I thought it may have been only eventually attributed to Manasseh, since his name does not appear in the prayer and since no clear statements in it demand attribution to this wicked king.» — Charlesworth consigna la duda que tuvo antes de traducir, que la oración se atribuyera a Manasés solo con el tiempo, ya que su nombre no aparece en ella
«Most scholars today acknowledge that the Apocrypha should be defined exclusively—to exclude documents not in the Septuagint— because the Pseudepigrapha is conceived inclusively—to include many more documents than those brought together, for example, by Kautzsch and Charles.» — Charlesworth recoge el acuerdo actual de definir los apócrifos por exclusión y los pseudoepígrafos por inclusión
«Although the prayer was probably originally attributed to Manasseh, the author must have been introspectively aware of his own frailties, and so it is generically evocative to others, as we shall see, who are sensitive to God's demands and grace.» — Charlesworth propone que el autor fuera consciente de sus propias flaquezas y que por eso la oración evoque genéricamente a otros
«He knew that Manasseh reigned longer than his good father, Hezekiah, and David, so God must have allowed him to live until he repented of his heinous sins, namely building pagan altars with idols in the Temple and encouraging human sacrifice by burning his son.» — Charlesworth reconstruye el razonamiento del autor a partir del reinado más largo de Manasés que el de su buen padre Ezequías
«As M. Smith states, the "Chronicler is notoriously untrustworthy.» — Charlesworth trae de M. Smith la declaración de que el Cronista es notoriamente poco fiable
«It is now safe to say that this prayer is an expansion of Chronicles as Bel and the Dragon, Susanna, and the Prayer of Azariah and the Song of the Three Young Men are additions to Daniel.» — Charlesworth empareja la oración con las adiciones a Daniel y la declara expansión de Crónicas
«however, according to Codex Vaticanus, records that "Manasseh gave alms and was saved from the deadly snare which had been laid for him.» — Charlesworth recoge de Tobit, según el Códice Vaticano, que Manasés dio limosna y se salvó del lazo mortal que le habían tendido
«Two centuries later, the father of the Reformation translated the Prayer of Manasseh into German, publishing it first separately and then at the end of his edition of the Apocrypha.» — Charlesworth consigna que Lutero tradujo la Oración de Manasés al alemán y la publicó primero suelta y luego al final de su edición de los apócrifos
«The esteem with which Martin Luther held this prayer is illustrated by his claim that the Duke of Braunschweig should "in all sincerity genuinely repent," imploring God "with words such as those that appear in the Prayer of Manasseh or similar ones.» — Charlesworth ilustra la estima de Lutero por la oración con su consejo al duque de Braunschweig de arrepentirse de veras
«God, however, on the behalf of all who sincerely repent, heard Manasseh's prayer and fulfilled his supplication.» — Charlesworth consigna que Dios oyó la oración de Manasés y cumplió su súplica, en favor de todos los que se arrepienten de veras
«Sandmel rightly emphasizes that the Prayer of Manasseh "did not make its way into the later synagogue worship on the Day of Atonement.» — Charlesworth recoge de Sandmel que la Oración de Manasés no entró en el culto sinagogal posterior del Día de la Expiación
«The earliest historical evidence we have of the Psalms of Solomon is from the fifth century A.D., when the "Eighteen Psalms of Solomon" were mentioned in the list at the beginning of Codex Alexandrinus,» — Wright fecha la evidencia histórica más temprana de los Salmos de Salomón en el siglo quinto, con la mención de los dieciocho salmos en la lista del Códice Alejandrino
«The external evidence takes us back no further than the fifth century A.D., but the relation to First Baruch gives evidence of the existence of the Psalms of Solomon in Greek before the end of the first century A.D.» — Wright acota la evidencia externa al siglo quinto y apoya en la relación con 1 Baruc la existencia del texto griego antes del fin del siglo primero
«Although dissidents in several periods might have made these charges against the government, the time of greatest internal turmoil was in the late Hasmonean period, the early to middle first century B.C.» — Wright sitúa el momento de mayor turbulencia interna en el periodo asmoneo tardío, a principios y mediados del siglo primero antes de Cristo
«This would suggest that the compilation of the psalms, which was perhaps coincidental with the translation into Greek, was by an editor whose interest was literary and who had little knowledge, or at least regard, for the sequence of events behind the poems.» — Wright atribuye la compilación a un editor de interés literario con poco conocimiento o poco interés en el marco histórico
«The remaining psalms have no historical reflections, and without evidence to the contrary, discussions of date, authorship, and provenance have been assumed to apply to the collection.» — Wright consigna que los salmos restantes no traen reflexiones históricas y que las discusiones de fecha, autoría y procedencia se han aplicado al conjunto
«However, with the new information about the beliefs and practices of the Essenes provided by the Qumran documents, another possibility emerged: that the Psalms of Solomon originated in an Essene-like community in Jerusalem that stood in opposition to the Sadducees and in contrast to the Pharisees.» — Wright abre la posibilidad de un origen esenio a la luz de la nueva información de los documentos de Qumrán
«Similarly, although we are now convinced that some Essenes lived in Jerusalem, we are unsure of the ideas and customs that distinguish them from other contemporaneous Jews.» — Wright declara la incertidumbre: aun convencidos de que algunos esenios vivieron en Jerusalén, no se conocen las ideas y costumbres que los distinguían de otros judíos contemporáneos
«But with no realistic hope to secure political control, they accept the current difficulties as God's discipline (14:1; 16:11), confident that their fortunes will be reversed, if not in the present age then certainly in the age to come (2:34f.).» — Wright describe la actitud del grupo, que sin esperanza realista de control político acepta las dificultades como disciplina de Dios
«Although many historical periods and the literature they produced may be characterized as "crisis literature," the author of the Psalms of Solomon is affected personally by the torrent of events, and the tribulations of the times raise in him deep theological misgivings.» — Wright señala que el autor de los Salmos de Salomón se ve afectado personalmente por el torrente de los hechos
«But this is no fond hope for the distant future; to the contrary, Israel's present adversity convinces him that the day of God's kingdom is imminent, for surely God could not permit this grave threat to continue for long.» — Wright niega que la esperanza del autor sea para un futuro lejano y hace de la adversidad presente la prueba de que el día del reino de Dios es inminente
«Although he frequently indulges in sweeping indictments of the nation (2:8f.; 17:20), it is clear that he holds himself and his own devout associates to be at least relatively guiltless.» — Wright señala que, pese a las acusaciones generales contra la nación, el autor se tiene a sí mismo y a sus devotos por relativamente libres de culpa
«But while the psalmist undoubtedly derives his notions of God's requirements from the Law, there is little in his expressed ethic which presupposes the intense absorption with the specific interpretations and fulfillment of Torah that characterized the Pharisees.» — Wright consigna que poco de la ética expresada por el salmista supone la absorción intensa en la interpretación específica de la Ley
«In reviewing the covenant relationship, the psalmist refers twice to Abraham (9:9f.; 18:3) and once to Sinai (10:4); however, the covenant central in his thought is the Davidic.» — Wright cuenta las menciones del salmista a Abraham y al Sinaí y declara davídico el pacto central de su pensamiento
«The two messianic titles, "Son of David" and "Lord Messiah," the former the first instance and the latter the only instance of such usages in Jewish literature, are themselves combinations of older concepts.» — Wright analiza los dos títulos mesiánicos, Hijo de David y Señor Mesías, como combinaciones de concepciones más antiguas
«Recent studies into the nature of apocalyptic movements and literatures have emphasized that apocalyptic is not limited to specific parties or groups but is socially and politically conditioned by the fortunes of historical development.» — Wright recoge de los estudios recientes que lo apocalíptico no se limita a partidos o grupos concretos y está condicionado social y políticamente
«Although the "house of David" (Jer, Isa) or "my servant David" (Ezek) is expected to ascend the throne, the title "son of David" occurs here for the first time in Jewish literature (cf. numerous references» — Wright consigna que el título Hijo de David aparece aquí por primera vez en la literatura judía
«The title "Lord Messiah," which becomes the favorite messianic title in the New Testament (christos kurios denotes Jesus Christ) outside the Gospels, appears only in Psalms of Solomon 17:32.» — Wright consigna que el título Señor Mesías, favorito del Nuevo Testamento fuera de los evangelios, aparece solo en Salmos de Salomón 17:32
«It is not impossible, however, that they both are quoting some lost liturgical poem.» — Wright abre la posibilidad de que los dos citen algún poema litúrgico perdido en vez de depender uno de otro
«Yet in certain times and places the Psalms of Solomon succeeded as did none of the other writings included among the Pseudepigrapha.» — Wright consigna que en ciertos tiempos y lugares los Salmos de Salomón tuvieron éxito como ningún otro de los escritos pseudoepígrafos
«The few and scattered references to the Psalms of Solomon in Jewish and Christian writings show that they did not enjoy any widespread influence upon religious literature.» — Wright mide por las referencias escasas y dispersas que los Salmos de Salomón no gozaron de influencia amplia en la literatura religiosa
«It should be noted that it is Pompey the individual, not Imperial Rome, which is the enemy.» — Wright señala que el enemigo del salmo es Pompeyo como individuo y no la Roma imperial
«The awkwardness of the text has prompted ancient and modern attempts to smooth the reading. None is entirely satisfactory.» — Wright declara que ni los intentos antiguos ni los modernos de suavizar la lectura del texto son enteramente satisfactorios
«As elsewhere, it is unclear whether this is the resurrection of the body (rise from the grave), or immortality of the spirit (rise to God), or, indeed, if this author distinguished the two.» — Wright declara no claro si el pasaje habla de resurrección del cuerpo o de inmortalidad del espíritu, ni si el autor distinguía las dos
«It is unclear whether the title refers to the gentile victory over Jerusalem, or to the hope of ultimate victory of God over the invaders.» — Wright declara no claro si el título remite a la victoria gentil sobre Jerusalén o a la esperanza de la victoria última de Dios sobre los invasores
«first published edition of the PssSol. Gk. text with Lat. translation. Thought to be based on the lost Codex Augustanus, since 1895 shown to be based on a faulty transcription of MS 149.» — Wright consigna que la primera edición impresa de los Salmos de Salomón se creyó basada en un códice perdido y que desde 1895 se la muestra basada en una transcripción defectuosa de otro manuscrito
«The most thorough English edition. Introduction, Gk. text, translation, and nn.» — Wright declara la edición de Ryle y James la más completa en inglés, con introducción, texto griego, traducción y notas
«The devout person is not frightened, for he is not accused when he sins (9:7), for in God's care nothing can happen to him (13:6b).» — Wright resume la doctrina del salmista sobre el devoto, que no se asusta porque no se le acusa cuando peca y nada puede sucederle bajo el cuidado de Dios
«Scattered among the Christian liturgy in Books Seven and Eight of the Apostolic Constitutions are sixteen prayers which may be remnants of Jewish synagogal prayers.» — Fiensy sitúa dispersas en la liturgia cristiana de los libros séptimo y octavo de las Constituciones Apostólicas dieciséis oraciones que pueden ser restos de oraciones sinagogales judías
«The prayers praise God's deeds in creation and history, and extol God's attributes in terms often reminiscent of hellenistic philosophy.» — Fiensy describe el contenido de las oraciones, la alabanza de las obras de Dios en la creación y en la historia y la exaltación de sus atributos en términos que recuerdan a la filosofía helenística
«There is often very little peculiarly Christian content, and this is especially striking where one would expect emphasis on Christ's functions and titles.» — Fiensy mide lo poco que hay de peculiarmente cristiano y declara llamativa esa ausencia donde cabría esperar énfasis en las funciones y títulos de Cristo
«Further, where there are distinctly Christian passages, they are usually only loosely—often awkwardly—connected to the context.» — Fiensy consigna que los pasajes distintamente cristianos van solo laxa y a menudo torpemente ligados al contexto
«Goodenough argued that the middle of the second century A.D. is probably the latest period in which the prayers could have been composed, since after this time relations between Jews and Christians were not conducive to Christian borrowing of synagogue liturgy.» — Fiensy recoge el argumento de Goodenough de que mediados del siglo segundo sea el periodo más tardío en que pudieron componerse las oraciones
«More important, the prayers furnish additional information about the piety and theology of the Judaism similar to, but not necessarily identical with, that of Philo.» — Fiensy tasa el valor de las oraciones como información adicional sobre la piedad y la teología de un judaísmo parecido al de Filón sin ser necesariamente idéntico
«However, God in his mercy has provided the resurrection for those who are "cleansed" by theLaw(7:10f.).» — Fiensy consigna que en las oraciones Dios ha provisto por misericordia la resurrección para los limpiados por la Ley
«Angels are also present at 16:12, where it is stated that angels minister to the spirits of the dead.» — Fiensy señala el pasaje en que los ángeles atienden a los espíritus de los muertos
«Wisdom is not eternal, however, since God is her father (4:38) and creator (5:3).» — Fiensy niega la eternidad de la Sabiduría en las oraciones, porque Dios es su padre y su creador
«It is not clear that Wisdom is identified with Word except in the difficult passage mentioned above (12:10).» — Fiensy declara no claro que la Sabiduría se identifique con el Verbo, salvo en el pasaje difícil ya mencionado
«This is not an obvious interpolation, and it is difficult to apply the following words to Judas Maccabeus.» — Fiensy declara no obvia la interpolación y difícil aplicar las palabras siguientes a Judas Macabeo
«The anti-Jewish sentiment expressed here is in strong contrast to the pro-Jewish sentiment of the majority of these prayers.» — Fiensy contrapone el sentimiento antijudío del pasaje al sentimiento projudío de la mayoría de estas oraciones
«According to the Stichometry of Nicephorus, the Prayer of Joseph originally contained eleven hundred lines.» — Smith consigna que, según la Estiquiometría de Nicéforo, la Oración de José contenía en origen mil cien líneas
«Only three fragments containing nine Greek sentences have survived in the writings of Origen.» — Smith mide lo conservado, tres fragmentos con nueve frases griegas en los escritos de Orígenes
«In the scholarly literature, the majority of commentators have abstained from hazarding an opinion; for those who have, much has depended on the assignment of the text to either Jewish or Christian authorship.» — Smith consigna la abstención de la mayoría de los comentaristas sobre la lengua original
«The largest number of linguistic and theological parallels are to Egyptian Greek and Coptic Jewish and Christian texts; the significant narrative details in the Prayer of Joseph are most closely paralleled by Aramaic materials.» — Smith sitúa el mayor número de paralelos lingüísticos y teológicos en textos judíos y cristianos del Egipto griego y copto
«parallels in technical terms, narrative tradition and theology to both hellenistic and Palestinian Jewish traditions make it most probable that Origen was right in identifying the Prayer of Joseph as Jewish (Priebatsch, Stein, Smith).» — Smith declara muy probable que Orígenes acertara al identificar la Oración de José, por sus paralelos con tradiciones judías helenísticas y palestinas; el verbatim lleva dentro la marca de plana que el troceo reemite
«These passages, sometimes referring to Jacob-Israel, sometimes to the nation, were collected in catenae (e.g. 4Ezra 6:58 and the close parallel in 4QDibHam iii), which resemble the assemblage in the Prayer of Joseph.» — Smith señala que esos pasajes, unas veces sobre Jacob-Israel y otras sobre la nación, se reunieron en catenae
«It is also related to the theme of angelic rivalry before the heavenly throne, which may be found in both hellenistic and Palestinian Merkabah literature.» — Smith relaciona el motivo con el de la rivalidad angélica ante el trono celestial, presente en la literatura de la Merkabá helenística y palestina
«The pattern, in b.Hull 91b, of the angels not beginning their song above until Israel has begun it below is also found in the Hekhalot material,» — Smith halla también en el material hekhalot el patrón de que los ángeles no empiecen su canto arriba hasta que Israel lo empiece abajo
«The "making peace" is understood to be God's action in keeping peace among the angels "for even the heavenly ones need peace . . . each one in his turn says 'I am the first.'» — Smith explica el hacer la paz como acción de Dios que guarda la paz entre los ángeles, porque hasta los celestiales la necesitan
«A ruling spirit A general term in astrological and angelogical materials to which no special significance may be attached.» — Smith declara término general de los materiales astrológicos y angelológicos el de espíritu gobernante, sin significación especial
«in which God declares "Israel is my first-born (prototokos, LXX) son.» — Smith remonta el título a Éxodo 4:22, donde Dios declara a Israel su hijo primogénito
«The primacy of the first and only child in the affection of a father is the idiom for the depth of God's love for the people Israel.» — Wright lee la primacía del hijo único en el afecto del padre como el modismo de la hondura del amor de Dios por el pueblo de Israel
«Kohler, K. "The Essene Version of the Seven Benedictions as Preserved in the VII Book of the Apostolic Constitutions,» — Fiensy remite al estudio de Kohler sobre la versión esenia de las siete bendiciones conservada en el libro séptimo de las Constituciones Apostólicas
«In considering the relation of the Prayer of Joseph to the present canonical text, it is necessary, as is the case with any of the pseudepigrapha, to compare it not only with modern editions of the Hebrew scriptures but also with early versions, translations, and interpretations.» — Smith declara necesario cotejar la Oración de José no solo con las ediciones modernas del hebreo, como con cualquier pseudoepígrafo
«It is also essential to perceive how redactional activity within the canon is continued by the pseudepigraphical works.» — Smith declara esencial percibir cómo las obras pseudoepigráficas continúan la actividad redaccional que hay dentro del canon
«The conflict, as described in the Prayer of Joseph, is between two rival, all but equal, archangelic powers as to their relative rank before the throne of God.» — Smith describe el conflicto de la Oración de José como pugna entre dos potencias arcangélicas rivales y casi iguales por su rango ante el trono de Dios; el verbatim lleva dentro la marca de plana que el troceo reemite
«From what has survived, one might well have thought that the apocryphon would have been entitled 44Prayer of Jacob" rather than of Joseph.» — Smith señala que por lo conservado el apócrifo bien podría haberse titulado Oración de Jacob en vez de de José
«The earlier homiletic Midrashim specify either Michael or Gabriel as the angelic adversary (perhaps already implied in TargYer 32:25); later mystical Midrashim identify him as Metatron.» — Smith reparte los candidatos al adversario angélico, Miguel o Gabriel en los midrases homiléticos tempranos y Metatrón en los místicos tardíos
«The details of weeping and pleading introduce new elements whether they are understood to refer to Jacob (most commentators—but unlikely) or the angel (so b.Hull 92a;» — Smith mide los detalles del llanto y de la súplica como elementos nuevos, sea que se refieran a Jacob o al ángel
«All of these give expression to the same sort of role that Israel plays in the Prayer of Joseph, depict the same sort of rivalry as is present in the Prayer, and give special force to the self-identification of Israel as "the first minister before the face of God» — Smith empareja esos testimonios con el papel de Israel en la Oración de José y con la misma rivalidad
«A unique element in Neofiti, of possible relevance to the Prayer of Joseph, is the identification of the opposing angel as Sariel.» — Smith señala como elemento único del Neofiti la identificación del ángel adversario con Sariel
«The conclusion by G. Vermes appears justified: 4in the circles represented by the Similitudes of Enoch, Qumran and the Neofiti variety of the Palestinian Targum, the angelic adversary of Jacob was recognized as one of the four celestial princes and called alternatively as Sariel or Phanuel.» — Smith declara justificada la conclusión de G. Vermes sobre el reconocimiento del adversario angélico de Jacob en esos círculos
«This may be dependent on the sequence of events in Genesis 32f.» — Smith propone que aquello dependa de la secuencia de hechos del Génesis
«Thus texts about Jacob, linked together by both internal redaction within the canon and early targumic and midrashic interpretation, appear to account for the bulk of the narrative material» — Smith atribuye el grueso del material narrativo a textos sobre Jacob ligados por la redacción interna del canon y por la interpretación targúmica y midrásica temprana
«However, neither canonical nor post-canonical "Old Testament" tradition has attributed much in the way of prayers to Joseph (JosAsen 8: lOf. would be the chief, though insignificant, exception).» — Smith consigna la negativa: ni la tradición canónica ni la postcanónica atribuyen mucho en materia de oraciones a José
«Thus, in the latter, Michael appears to Jacob in the form of Isaac; in the Prayer of Joseph, perhaps, Israel appears to Joseph in the form of Jacob.» — Smith empareja las dos apariciones, Miguel a Jacob en forma de Isaac y, quizá, Israel a José en forma de Jacob
«By any of the traditional schemes of four or seven archangels, the description of Uriel as the "eighth" would eliminate him from the heavenly hierarchy.» — Smith señala que llamar octavo a Uriel lo eliminaría de la jerarquía celestial en cualquiera de los esquemas tradicionales de cuatro o siete arcángeles
«The Prayer of Jacob contains eight internal divisions, consisting of four invocations, three petitions, and one injunction.» — Charlesworth describe la estructura de la Oración de Jacob, cuatro invocaciones, tres peticiones y una conminación
«The second petition (vss. 13f.) is the most Jewish section of the prayer; the one addressed is the "Lord God of the Hebrews," and the petitioner is one "[frojm the rac[e] of Israel"; the author asks God to make him straight.» — Charlesworth declara la segunda petición la sección más judía de la oración, con el Señor Dios de los hebreos y un orante de la raza de Israel
«It is possible that the author claims to be immortal like Jacob—who is "an angel of God" according to the Prayer of Joseph—and, hence, prays this prayer because he is "immortal."» — Charlesworth abre la posibilidad de que el autor se declare inmortal como Jacob y rece por eso esa oración
«The prayer, therefore, seems to be, as J. Z. Smith says above, an "expression of this salvation on the part of the individual believer.» — Charlesworth recoge de J. Z. Smith que la oración parece expresión de esa salvación por parte del creyente individual
«In the biblical and apocryphal writings, the ruling idea is that by calling God's name he would answer; but the pseudepigrapha do contain the tradition that God's name is unknown to men:» — Charlesworth contrapone la idea rectora de los escritos bíblicos y apócrifos, que Dios responde a quien lo llama por su nombre, a la tradición pseudoepigráfica de que su nombre es desconocido para los hombres
«All that can be said is that, in the fourth century A.D., we happen to know more about sorcery because we are told more about it» — Charlesworth acota lo que puede decirse sobre la hechicería del siglo cuarto, que se sabe más de ella porque se cuenta más
«Noticeably absent, however, is the concept of contrition and plea for forgiveness that is the main characteristic of the Prayer of Manasseh.» — Charlesworth consigna la ausencia notable de contrición y de súplica de perdón, que es lo característico de la Oración de Manasés
«Although A. Bohlig does not mention the PrJac, he does draw attention to numerous parallels to the concept of Jacob as an angel, as in PrJos, in gnostic and Manichean documents; cf. his "Jakob als Engel in Gnostizismus und Manichaismus,» — Charlesworth trae de A. Bohlig los paralelos del concepto de Jacob como ángel en documentos gnósticos y maniqueos
«The concept is in biblical and apocryphal literature but not in the magical papyri.» — Charlesworth sitúa el concepto en la literatura bíblica y apócrifa y niega que esté en los papiros mágicos
«The Gk. geneseds can mean "beginning, production, creation, race, age."» — Charlesworth enumera los sentidos posibles de la palabra griega, principio, producción, creación, raza y edad
«Other rabbinic traditions deny that God came down upon Mount Sinai in order to speak with Moses (cf. viz. Mekilta» — Charlesworth consigna otras tradiciones rabínicas que niegan que Dios bajara al monte Sinaí para hablar con Moisés
«It is difficult to be certain how much of this fragile text is lost; but around the lacunae are portions» — Charlesworth declara difícil precisar cuánto se ha perdido de ese texto frágil
«In 4Mac 9:8 the tyrant is told he will suffer "eternal torture by fire (aidnion basanon dia puros)."» — Charlesworth coteja el pasaje con 4 Macabeos, donde se le dice al tirano que sufrirá tortura eterna por fuego
«Another vaguely possible interpretation: "[He] who brings forth snow upon (the) stars abo[v]e (the) ages."» — Charlesworth ofrece otra interpretación vagamente posible del pasaje y declara difícil la sintaxis
«They are so Jewish in tone and perspective that scholars from the beginning until the present have been persuaded, incorrectly, that they are essentially Jewish.» — Charlesworth declara tan judíos en tono y perspectiva a los himnos que los estudiosos se han persuadido, incorrectamente, de que son esencialmente judíos
«J. A. Emerton considers the debate closed: "The Odes are plainly Christian in their present form.» — Charlesworth recoge de J. A. Emerton que el debate está cerrado y que las Odas son claramente cristianas en su forma actual
«It is probable, however, that they were composed in Syriac (or Aram.), as demonstrated in the important commentary by J. R. Harris and A. Mingana,» — Charlesworth declara probable la composición en siriaco o arameo, como sostienen Harris y Mingana en su comentario
«Shortly after the discovery of the Odes, A. Harnack argued that behind Christian editorial additions lies an early pre-Christian Jewish hymnbook.» — Charlesworth recoge el argumento de Harnack de que tras las adiciones editoriales cristianas hay un himnario judío precristiano temprano
«Harris and Mingana concluded their search for the Odes' origin in the third edition with the claim that "it is hardly possible to refer the Odes to any other time than the first century, or to any other district than Antioch.» — Charlesworth cita la conclusión de Harris y Mingana sobre el siglo primero y Antioquía como tiempo y lugar de las Odas
«They also cautioned, "if we are wrong in assigning them as written at Antioch in the first century, we are not far wrong either in place or in time."» — Charlesworth recoge la cautela de Harris y Mingana sobre su propia atribución de lugar y de tiempo
«Second, the striking and frequent parallels between the Odes and the Dead Sea Scrolls, especially the Hodayoth, give us another indication of the extent to which the Essenes influenced some earliest Christian theology.» — Charlesworth mide los paralelos frecuentes entre las Odas y los rollos del mar Muerto, sobre todo los Hodayot, como indicio del influjo esenio en los cristianos más tempranos
«Bernard recognized, but exaggerated, the importance of baptism in the Odes, claiming "they are baptismal hymns intended for use in public worship, either for catechumens or for those who have recently been baptized."» — Charlesworth concede a Bernard el haber reconocido la importancia del bautismo en las Odas y le objeta la exageración de llamarlas himnos bautismales
«The Odist*s anthropology is equally dissimilar from that found in John where humankind is bifurcated into those who believe and those who do not believe.» — Charlesworth distingue la antropología del odista de la de Juan, que parte a la humanidad entre los que creen y los que no
«For the Odist, humankind is divided into those who walk in error (15:6; 18:14) and those who walk in the way of truth (11:3) or in the knowledge of the Lord (23:4).» — Charlesworth reparte la humanidad del odista entre quienes andan en error y quienes andan en el camino de la verdad o en el conocimiento del Señor
«In stunning contrast to the author of Ezra, the Odist expresses his salvation and oneness with his Creator and Savior: "I love the Beloved and I myself love him,/and where his rest is, there also am I» — Charlesworth contrapone al autor de Esdras el odista, que expresa su salvación y su unidad con su Creador y Salvador
«These exhortations are certainly dissimilar to brilliant and perceptive philosophical discussions like those found in Aristotle's Nicomachean Ethics; they are more similar to the injunctions found in Pseudo-Phocylides and are especially similar to the exhortations preserved in the Testaments of the Twelve Patriarchs.» — Charlesworth distingue las exhortaciones del odista de las discusiones filosóficas de la Ética a Nicómaco de Aristóteles
«Immortal life. The Odist professes neither the Greek concept of an immortal soul that is transmigrated from one body to another nor the Jewish concept of the resurrection of the body,» — Charlesworth declara que el odista no profesa ni el alma inmortal griega que transmigra ni la resurrección del cuerpo judía
«The Odist exults in incorruption in all ages, as we have seen (8:22), praises the Lord for "his rest" that is "for ever and ever" (25:12), and looks forward, with the apocalyptists, to the future 44incorruption in the new world" (33:12).» — Charlesworth mide la exultación del odista en la incorrupción de todas las edades y su espera del futuro junto con los apocalípticos
«but that by no means suggests that they are to be linked with one or more of the canonical records of these traditions.» — Charlesworth niega que el parecido con tradiciones neotestamentarias suponga vínculo con uno o más de los registros canónicos de esas tradiciones
«whether the parallels are to be dismissed as insignificant, merely generic in nature, and coincidental or whether they are indicative of influence upon or from the Odes will depend on future critical examinations.» — Charlesworth deja al futuro trabajo crítico decidir si los paralelos son insignificantes y coincidentes o indicio de influencia
«Smith, J. Z. "The Prayer of Joseph," in Religions in Antiquity: Essays in Memory of Erwin Ramsdell Goodenough, ed. J. Neusner. Sup Numen 14; Leiden, 1968; pp. 253-94 (with full bibliography).» — La bibliografía selecta remite al estudio del propio traductor sobre la Oración de José en el homenaje a Goodenough
«Preisendanz, K. L., ed. Papyri Graecae Magicae: Die griechischen Zauberpapyri. Leipzig, Berlin, 1931; 2nd revised edition by A. Henrichs» — La bibliografía selecta de la Oración de Jacob remite a los Papyri Graecae Magicae de Preisendanz en la edición revisada por Henrichs
«Brackets in the translation denote restorations; parentheses signify words added for idiomatic English; double parentheses denote that the verse or line is found only in Greek» — Charlesworth declara el sistema de signos de su traducción de las Odas, los corchetes para restituciones, los paréntesis para palabras añadidas y los paréntesis dobles para lo que solo está en griego
«Pruning long lists compiled over two decades, I have placed in the marginalia references to only the most important books. I have relegated to the notes parallels of secondary importance.» — Charlesworth declara haber podado listas de dos décadas y haber dejado en el margen solo los libros más importantes, con los paralelos secundarios relegados a las notas
«Three times in vs. 19 there is a hos that begins a line; the first of these may be translated either "as (you empower) an earfthjly angel" or "as (having become) an earfthjly angel.» — Charlesworth mide las tres veces que una misma partícula griega abre línea en el versículo y da las dos traducciones posibles; la grafía del troceo corrompe *earthly* en *earfthjly*
«After the Babylonian exile Judaism increasingly began to reflect ideas usually associated with the Persians, Greeks, and Romans, often filtered through the indigenous cultures of Syria and Egypt.» — Charlesworth abre el suplemento consignando que tras el exilio babilónico el judaísmo reflejó cada vez más ideas asociadas a persas, griegos y romanos, filtradas por las culturas de Siria y Egipto
«From them we learn that Greek epic poetry was written by Jews, who like Philo the Epic Poet mastered the hexameters of the Greek poets and who like Ezekiel the Tragedian demonstrated proficiency in iambic trimeters.» — Charlesworth deriva de los fragmentos que hubo judíos que escribieron poesía épica griega, con dominio del hexámetro y del yámbico
«They are not pseudepigraphic; they were not written under another's name (although, by accident, some may now be falsely ascribed and so in another sense pseudepigraphical), and the names attached to them are probably the real names of their authors;» — Strugnell declara que estos fragmentos no son pseudoepigráficos y que no se escribieron bajo nombre ajeno, aunque alguno pueda hoy estar falsamente adscrito por accidente
«The most important intermediary, however, was one Alexander Polyhistor, who is responsible for almost all our knowledge of ten of these fragmentary authors, and whose work On the Jews is known principally through the long excerpts made from it in the ninth book of the Preparation for the Gospel, by Eusebius.» — Strugnell nombra a Alejandro Polihístor como el intermediario más importante y le atribuye casi todo el conocimiento que se tiene de diez de estos autores fragmentarios
«These excerpts, then, require careful text-critical study; they may sometimes require emendation to repair the damages suffered by the texts before and after Polyhistor's time.» — Strugnell declara que los excerptos exigen estudio crítico cuidadoso y a veces enmienda para reparar los daños sufridos antes y después del tiempo de Polihístor
«But without him, we would have nothing at all from most of these authors and know nothing of the variegated literary activity that they reveal; for what he has given us, then, the (generally reliable) old grammatikos still deserves our thanks.» — Strugnell acota el juicio sobre Polihístor: sin él no habría nada de la mayoría de estos autores ni se sabría de su variada actividad literaria
«To judge from the title of the poem mentioned in Eusebius, On Jerusalem, the focus of the whole epic was the city and its history.» — Attridge deriva del título que Eusebio da al poema que el foco del épico entero fuera la ciudad y su historia
«Textual corruption no doubt has contributed to the difficulty of these fragments, but much of the obscurity is due to Philo's attempt to imitate the erudite epics of the Alexandrian period.» — Attridge reparte la dificultad de los fragmentos entre la corrupción textual y el intento de Filón de imitar las épicas eruditas del periodo alejandrino
«God promises Abraham that he will make his descendants as numerous as the stars» — Attridge remite a la promesa del Génesis tras el sacrificio, que la descendencia de Abraham sea tan numerosa como las estrellas
«The topographical referents of Philo's poem are obscure. The "fountain" of F.5 may be the spring of Gihon, which supplied the pool of Siloam through Hezekiah's tunnel.» — Attridge declara oscuros los referentes topográficos del poema y propone que la fuente sea el manantial de Guijón que alimentaba el estanque de Siloé
«The translation reflects the reading of Lloyd-Jones in an unpublished paper.» — Attridge declara que su traducción refleja la lectura de Lloyd-Jones en un trabajo inédito
«However, the agreement between the account in Genesis and the summations of Alexander shows that here, too, Alexander has been faithful to his source, Theodotus.» — Fallon deriva del acuerdo entre el Génesis y las sumas de Alejandro que también aquí haya sido fiel a su fuente, Teodoto
«A higher incidence of non-epic words in these summaries indicates that Alexander has preferred normal prose vocabulary for his summations rather than epic diction.» — Fallon mide la mayor incidencia de vocabulario no épico en las sumas y deduce que Alejandro prefirió la prosa normal para sus resúmenes
«The absence in Theodotus of the account of the circumcision and of the motif of the pain may be due to the summation and omission by Alexander Polyhistor, but it is also possible that Theodotus omitted the circumcision because he shared the same concern as Jubilees and the Testament of Levi.» — Fallon reparte entre dos explicaciones la ausencia del relato de la circuncisión en Teodoto, la suma de Alejandro o la omisión del propio Teodoto
«Bull refers to ancient reports mat the Samaritans would allow themselves to be called Jews when it was politically expedient to do so.» — Fallon recoge de Bull los informes antiguos de que los samaritanos se dejaban llamar judíos cuando era políticamente conveniente
«Although it is difficult to know the exact nature and extent of the latter poems because our evidence is so fragmentary, it is nevertheless clear that the poets need not have been natives of or residents of the particular regions (e.g. Rhianus of Crete with his Messeniaka in the third century B.C.) but, rather, used the occasion to codify existing traditions.» — Fallon declara claro, pese a lo fragmentario de la evidencia, que los poetas no tenían que ser nativos ni residentes de los lugares que cantaban
«Further, although the term "Hebrews" is more appropriately used for the period prior to the Babylonian captivity, the term "Jews" in the title On the Jews would be an understandable anachronism on the part of an author such as Theodotus.» — Fallon declara comprensible el anacronismo del término judíos en el título para un periodo en que sería más propio el de hebreos
«The poem of Theodotus is significant in that it is another indication of the degree of hellenization which some Jews underwent in the hellenistic period.» — Fallon tasa la significación del poema de Teodoto como indicio del grado de helenización de algunos judíos en el periodo helenístico
«Thus, in accord with other hellenistic regional epics, he can refer back prior to the time of Jacob to the founding of the city and to Sikimios as the founder of Sikima.» — Fallon alinea a Teodoto con otras épicas regionales helenísticas, que remontan a la fundación de la ciudad antes del tiempo de Jacob
«It was well taken care of (i.e. smooth) from the time of Alexander the Great to the first half of the second century B.C but was disrupted thereafter.» — Fallon fecha el buen estado de la muralla desde Alejandro Magno hasta la primera mitad del siglo segundo antes de Cristo
«However, "stubborn" is also appropriate in view of their determination to obtain Dinah in marriage» — Fallon declara apropiado también el adjetivo obstinados por la determinación de aquellos en obtener a Dina en matrimonio
«Since the verb exeuchomai, "to boast aloud," does not occur in Homer, we should probably read here two words: the preposition ex, "of," and the verb euchomai.» — Fallon propone leer dos palabras separadas en lugar del verbo compuesto, porque este no aparece en Homero
«However, the embarrassment of later Jewish tradition over the circumcision and then slaughter of the Shechemites makes it possible that Theodotus excluded these motifs.» — Fallon abre la posibilidad de que Teodoto excluyera esos motivos, por el bochorno que la tradición judía posterior sintió ante la circuncisión y la matanza de los siquemitas
«Later Jewish tradition was evidently concerned to show that the killing of the Shechemites was not simply an act of revenge but was in accord with the will of God.» — Fallon consigna el empeño evidente de la tradición judía posterior por mostrar que la matanza de los siquemitas no fue simple venganza sino conforme a la voluntad de Dios
«The charges against the Shechemites are further specified in Homeric language as not determining "rights or laws" and caring for "deadly works";» — Fallon consigna que los cargos contra los siquemitas se especifican en lengua homérica como no determinar derechos ni leyes
«Jacoby, FGH = F. Jacoby, Die Fragmente der griechischen Historiker; 3 vols., Berlin, 1940-43; reprinted Leiden, 1954-64.» — Strugnell abre el suplemento con la tabla de siglas de las ediciones que cita, entre ellas los Fragmente der griechischen Historiker de Jacoby
«Schlatter, A. Geschichte Israels. Stuttgart, 1925 3; p. 199. (Proposed that Theodotus was a Jewish author.» — La bibliografía selecta de Teodoto consigna que Schlatter propuso que Teodoto fuera un autor judío
«Convenient, critical collection of the fragments of Theodotus.» — La bibliografía selecta declara la colección de Jacoby cómoda y crítica para los fragmentos de Teodoto
«Die Theologie der hellenistisch-judischen Missionsliteratur unter Ausschluss von Philo und Josephus. Theologische Forschung 4; Hamburg-Volksdorf, 1954.» — La bibliografía selecta de la introducción general al suplemento remite a la teología de la literatura misionera judeohelenística de Dalbert, con Filón y Josefo excluidos
«Gutman, Y. The Beginnings of the Jewish-Hellenistic Literature. Jerusalem, 1963; vol. 1, pp. 245-61.» — La bibliografía selecta de Filón el Poeta Épico remite a los comienzos de la literatura judeohelenística de Gutman
«Ludwich, A. De Philonis carmine graeco-judaico. Konigsberg, 1900.» — La bibliografía selecta de Filón el Poeta Épico remite al estudio de Ludwich sobre su poema grecojudío
«In the shorter version (J), one finds familiar themes of hellenistic Jewish theology: the oneness of God, who is the invisible creator and ruler of everything and who has some good purpose for the evils he brings upon people.» — Lafargue enumera los temas de teología judía helenística en la versión breve, la unicidad de Dios creador invisible y regidor de todo
«On the second hypothesis, it only means that T is copying from the short version at this point rather than from the long one.» — Lafargue acota lo que la segunda hipótesis significa, que un testigo copie de la versión breve en ese punto y no de la larga
«Finally, this version closes with an admonition to secrecy and meditation on the secret revelation given in the hymn.» — Lafargue consigna que la versión cierra con una admonición al secreto y a la meditación de la revelación secreta dada en el himno
«This admonition matches the framework of esoteric instruction given also in the first lines.» — Lafargue empareja esa admonición con el marco de instrucción esotérica de las primeras líneas
«One could also, however, understand "laws about the right things."» — Lafargue ofrece la otra lectura posible del pasaje
«According to the first hypothesis (see above under "Text") this is an interpolation, since T here agrees with J: "but he sees everything."» — Lafargue declara interpolación el pasaje según la primera hipótesis, por el acuerdo de dos testigos contra él
«It is entirely possible that his work could have been produced in some other center, such as Cyrene, in which the spirit of Hellenism had influenced Jewish culture.» — Robertson declara enteramente posible que la obra se produjera en otro centro, como Cirene, donde el espíritu del helenismo había influido en la cultura judía
«The significance of Ezekiel's work lies both in its relationship to biblical tradition and in its testimony to the development of tragic drama in the hellenistic period.» — Robertson reparte la significación de la obra de Ezequiel entre su relación con la tradición bíblica y su testimonio del desarrollo del drama trágico helenístico
«Although even Aeschylus and Sophocles did not always adhere to such unity, Ezekiel's apparent disregard of Aristotle's principle may be indicative of the changes that were taking place within tragic drama during the hellenistic period, particularly in the Alexandrian school of literature.» — Robertson lee el aparente desdén de Ezequiel por el principio aristotélico como indicio de los cambios que ocurrían en el drama trágico
«Most commentators have discussed the problem in some detail, and the general consensus has been that there is nothing in the drama as it now stands that would make it intrinsically impossible for it to be enacted on the stage.» — Robertson consigna el consenso general de que nada en el drama tal como está lo haga intrínsecamente imposible de representar
«The possibility that the play was intended for the stage is enhanced by the evidence which indicates that Ezekiel transformed certain material from the Exodus account which would have been virtually impossible to present upon the stage.» — Robertson refuerza la posibilidad de una obra destinada a la escena con la evidencia de que Ezequiel transformara material del Éxodo irrepresentable
«The editorial statement by Alexander Polyhistor implies that Ezekiel's work commenced at the point where Jacob and his family entered Egypt.» — Robertson deriva de la nota editorial de Alejandro Polihístor que la obra de Ezequiel empezara con la entrada de Jacob y su familia en Egipto
«In spite of these and other instances, however, in almost every case in which Ezekiel's text seems to stand closer to the Heb. text than to the LXX it is supported by significant textual witnesses within the LXX» — Robertson mide los casos en que el texto de Ezequiel parece más cercano al hebreo que a la Septuaginta y los halla casi siempre apoyados por testigos textuales significativos
«The difficulty with this editorial remark lies in determining whether it should be attributed to Eusebius or to Alexander Polyhistor.» — Robertson declara que la dificultad de la nota editorial está en decidir si atribuirla a Eusebio o a Alejandro Polihístor
«Scholars have objected to this, however, on the ground that the historical narrative of Ex does not allow for any "other matters" at this point.» — Robertson recoge la objeción de que el relato histórico del Éxodo no deja lugar a otros asuntos en ese punto
«If. however, technasma were considered as an accusative belonging with pros erga, "to deeds," the pejorative sense disappears completely;» — Robertson consigna que el sentido peyorativo desaparece si la palabra se toma como acusativo ligado a la expresión siguiente
«But even though the shape of the story may intimate the final end, there is still the element of choice whereby the hero may confirm or deny the destiny that lies before him.» — Robertson mantiene el elemento de elección por el que el héroe puede confirmar o negar el destino que tiene delante
«The expression di' amoibaion is regularly used in the editorial remarks to introduce dialogue, although at no point are the speakers themselves explicitly identified in the manuscripts of Eusebius.» — Robertson consigna que la expresión editorial introduce regularmente el diálogo aunque los manuscritos de Eusebio nunca identifiquen a los hablantes
«The brief, two-line dialogue which follows at this point is problematic both in respect to the identification and function of "Chus" in the drama and as to the question of whether or not Moses' marriage to Sepphorah had actually taken place by this time.» — Robertson declara problemático el breve diálogo de dos líneas por la identificación y la función del personaje en el drama
«It is not clear how much may have been lost between the end of the preceding section and the beginning of this material.» — Robertson declara no claro cuánto pueda haberse perdido entre el fin de la sección anterior y el comienzo de este material
«In this way, Ezekiel emphasizes the personal confrontation between Moses and Pharaoh, thus heightening the dramatic effect.» — Robertson señala que Ezequiel subraya la confrontación personal entre Moisés y el faraón y aumenta así el efecto dramático
«The meaning of theios logos, "divine word," in Ezekiel is difficult to determine.» — Robertson declara difícil determinar el sentido de la palabra griega para palabra divina en Ezequiel
«The MSS offer several different readings here, none of which is wholly satisfactory in defining the term precisely, although the general sense seems clear.» — Robertson consigna que los manuscritos ofrecen lecturas distintas y ninguna define el término con precisión, aunque el sentido general parezca claro
«Strong parallels exist between the characterization of Pharaoh by Ezekiel and the pronouncement of doom rendered against Xerxes in Aeschylus' Persians.» — Robertson traza los fuertes paralelos entre la caracterización del faraón por Ezequiel y la sentencia de ruina contra Jerjes en los Persas de Esquilo
«It could be construed, however, to mean that "they [the Hebrews] will receive compensation for what they [the Egyptians] had done" (presumably to the Hebrews).» — Robertson ofrece la otra construcción posible del pasaje sobre la compensación
«The difficulty with this editorial insertion lies in determining whether it is the statement of Eusebius or of Polyhistor.» — Robertson declara que la dificultad de la inserción editorial está en decidir si es de Eusebio o de Polihístor
«The resultant text not only resolves all metrical and grammatical difficulties in this otherwise troublesome I. but also restores the name of the feast in Ezekiel's text in exactly the same place that it occurred» — Robertson mide el rendimiento del texto resultante, que resuelve las dificultades métricas y gramaticales y restituye el nombre de la fiesta en su lugar
«Despite the initial appearance of things, God proves to be the helper of the downtrodden Israelites, while he wreaks destruction upon the Egyptians.» — Robertson consigna que, pese a la apariencia inicial, Dios resulta el auxiliador de los israelitas oprimidos mientras destruye a los egipcios
«As to the notion of inveighing against heaven, Strugnell notes that the passage should be regarded "as another instance of the use of shmymlouranos vel sim. for the divine name.» — Robertson recoge de Strugnell que el pasaje deba tenerse por otro caso del uso de la palabra para cielo como nombre divino
«Although the phrase "Titan sun" bears overtones of pagan mythology, it is appropriate in the mouth of the Egyptian messenger.» — Robertson declara apropiada en boca del mensajero egipcio la expresión sol Titán pese a sus resonancias de mitología pagana
«In addition to these complete works, Jews reworked authentic fragments from Greek poetry and composed brief passages of their own in imitation of classical models.» — Attridge consigna que los judíos reelaboraron fragmentos auténticos de poesía griega y compusieron pasajes propios a imitación de modelos clásicos
«All these Christian works continue the traditions of Jewish apologetics by attempting to show how Judeo-Christian monotheism was foreshadowed in classical literature.» — Attridge inscribe esas obras cristianas en la continuación de la apologética judía que mostraba el monoteísmo prefigurado en la literatura clásica
«Unfortunately, it is impossible to determine how much of the collection was known to Pseudo-Hecataeus.» — Attridge declara imposible determinar cuánto de la colección conocía el Pseudo-Hecateo
«Again, Aeschylus the tragedian illustrating the power of God does not hesitate to call him "most high" in these words:» — Attridge consigna la introducción con que Clemente presenta el pasaje, que Esquilo no vacila en llamar altísimo a Dios
«For, first of all, Aeschylus, using an arrangement of his own words, makes an utterance about the only God when he says:» — Attridge consigna la introducción del Pseudo-Justino, que hace a Esquilo pronunciarse sobre el Dios único con palabras propias
«And he, without touching table or basin, rushed to bed with heart aflame and through that whole night/ he kept mounting her.» — Attridge consigna la introducción con que se presenta el fragmento
«The second fragment, proclaiming that God is invisible, is attributed to Euripides by Clement» — Attridge consigna que Clemente atribuye a Eurípides el segundo fragmento, que proclama invisible a Dios
«The subject of this sentence is not explicit. It most probably is God.» — Attridge declara no explícito el sujeto de la frase y lo tiene muy probablemente por Dios
«Common to the whole collection is the affirmation of the reality of reward and punishment after death.» — Attridge señala como común a toda la colección la afirmación de la realidad del premio y del castigo tras la muerte
«And that God does not approach the libation or offering of the wicked but apportions recompense to each in righteousness,» — Attridge consigna la introducción del Pseudo-Justino, que Dios no se acerca a la libación ni a la ofrenda de los impíos
«Aristobulus remarks that, at the feast of the Passover, both the sun and the moon are passing through an equinoctial sign.» — Yarbro Collins consigna la observación de Aristóbulo de que en la fiesta de la Pascua el sol y la luna pasan por un signo equinoccial
«Aristobulus explains certain anthropomorphic descriptions of God in the Law, which were offensive to educated people of his time.» — Yarbro Collins describe el procedimiento de Aristóbulo, explicar ciertas descripciones antropomórficas de Dios en la Ley que ofendían a los educados de su tiempo
«Walter is skeptical about the date given by Clement and Eusebius.» — Yarbro Collins consigna el escepticismo de Walter ante la fecha que dan Clemente y Eusebio
«It is likely mat Aristobulus was aware of the allegorical interpretation of Homer and Hesiod practiced by the Stoics and the philological school at Pergamum.» — Yarbro Collins declara probable que Aristóbulo conociera la interpretación alegórica de Homero y Hesíodo practicada por los estoicos y por la escuela filológica de Pérgamo
«But he uses the eponym "Philadelphus" for Ptolemy II, and it first came into use in the second century to distinguish him from the other Ptolemies.» — Yarbro Collins fecha el uso del epónimo Filadelfo para Ptolomeo II en el siglo segundo, para distinguirlo de los otros Ptolomeos
«Walter's suggestion is more plausible: that the author of the letter read Aristobulus and, taking note of the direct address to Ptolemy and the explanatory nature of the writing, surmised that the author had been indeed an instructor of the king.» — Yarbro Collins declara más plausible la propuesta de Walter, que el autor de la carta leyera a Aristóbulo y supusiera lo demás
«They are observed not only because of particular experiences peculiar to the Jewish people but also because they express aspects of cosmic reality which have universal significance.» — Yarbro Collins consigna que las fiestas se observan no solo por experiencias propias del pueblo judío sino porque expresan aspectos de una realidad cósmica de significación universal
«According to Aristobulus, one can assume that the writer at times used words relating to outward appearances in order to express something about the arrangements of nature and the constitutions of great matters (F. 2:3).» — Yarbro Collins recoge de Aristóbulo el supuesto de que el escritor usara a veces palabras de apariencia externa para expresar algo sobre las disposiciones de la naturaleza
«The passage shows that it is the attribution of speech generally to God (expressed in various ways) which is to be interpreted allegorically, not his word (logos) as such.» — Yarbro Collins acota lo que el pasaje muestra, que lo alegórico es la atribución de habla a Dios y no su palabra como tal
«Since the Letter of Aristeas gives the legend in detail and Aristobulus mentions it only in passing, many scholars, including E. Schiirer and W. Bousset, concluded that Aristobulus was literarily dependent upon the Letter.» — Yarbro Collins consigna la conclusión de Schürer y Bousset sobre la dependencia literaria de Aristóbulo respecto de la Carta de Aristeas
«The technical vocabulary of allegorical interpretation is absent in Aristobulus (allegoria, tropikos, hyponoia) and his interpretations are more self-conscious and cautious.» — Yarbro Collins consigna la ausencia del vocabulario técnico de la interpretación alegórica en Aristóbulo y lo halla más cauto y consciente de sí
«His claim that many great Greek thinkers and poets were dependent upon Moses supported their own apologetic concerns.» — Yarbro Collins señala que la afirmación de que muchos grandes pensadores y poetas griegos dependían de Moisés sostenía las preocupaciones apologéticas de aquellos
«The translation reflects the Greek MSS. The Latin and Syriac read "Aristobulus from Paneas" (that is, Caesarea Philippi).» — Yarbro Collins consigna que su traducción sigue los manuscritos griegos y que el latino y el siriaco leen Aristóbulo de Paneas
«It has long been recognized as a Jewish work, rather than a part of the legitimate Orphic Hymns,» — Lafargue consigna el reconocimiento antiguo de la pieza como obra judía y no como parte de los himnos órficos legítimos
«Its author. Ezekiel, is described as "the poet of tragedies" by Eusebius, citing Alexander Polyhistor (PrEv 9.28.1). Clement of Alexandria defines him more precisely as "the poet of Jewish tragedies» — Robertson recoge de Eusebio, citando a Alejandro Polihístor, que Ezequiel es el poeta de tragedias, y de Clemente la precisión de poeta de tragedias judías; el troceo imprime un punto donde el impreso lleva coma
«These hexameter fragments are preserved in Clement of Alexandria, Stromata 5.14.107, 3f., who is cited by Eusebius, Praeparatio Evangelica 13.13.34.» — Attridge sitúa los fragmentos hexamétricos en los Stromata de Clemente de Alejandría, citados por Eusebio
«Elter, A. De gnomologiorum graecorum historia. Bonn, 1897; cols. 154-84. (An attempt to trace intermediary recensions between J (regarded as original) and E, by means of» — La bibliografía selecta de la Orphica describe el intento de Elter de trazar recensiones intermedias entre las dos versiones por medio de las citas de Clemente; el verbatim se corta donde el troceo corta el renglón
«Strugnell, J. "Notes on the Text and Metre of Ezekiel the Tragedian's 4Exagoge,» — La bibliografía selecta de Ezequiel el Trágico remite a las notas de Strugnell sobre el texto y el metro de la Exagoge
«Wieneke, J. Ezechielis ludaei poetae Alexandrini. Monasterii Westfalorum, 1931.» — La bibliografía selecta de Ezequiel el Trágico remite a la edición de Wieneke, que lo llama poeta judío alejandrino
«There is no internal evidence for the title of the work from which the first five fragments are drawn.» — Hanson consigna la negativa: no hay evidencia interna del título de la obra de la que salen los cinco primeros fragmentos
«Demetrius' Greek style—if we may judge from Polyhistor, who systematically converts his excerpts into indirect speech—is grammatically uncomplex and straightforward, if somewhat tedious and restricted in vocabulary.» — Hanson califica el estilo griego de Demetrio, gramaticalmente simple y directo aunque algo tedioso y limitado, y acota que juzga por Polihístor
«He wrote after the completion of the Greek translation of the Pentateuch (3rd cent. B.C.), since he shows knowledge and use of it,» — Hanson fecha a Demetrio después de la traducción griega del Pentateuco, porque muestra conocerla y usarla
«Demetrius' concern for the inconsistencies and obscurities found in the biblical traditions, especially in matters of chronography, gives evidence for the beginnings of biblical exegesis, or at least scientific chronography, among hellenistic Jews.» — Hanson lee en el afán de Demetrio por las inconsistencias y oscuridades de las tradiciones bíblicas el comienzo de la exégesis bíblica
«These concerns raise the question of whether Demetrius' purpose in writing extended to apologetics, or whether he was, simply, an apologist.» — Hanson plantea la pregunta de si el propósito de Demetrio al escribir se extendía a la apologética o si era sin más un apologeta
«there is no attention given to theological matters, even in fragments that take him beyond an interest in genealogy or chronology.» — Hanson consigna que no se presta atención a asuntos teológicos ni siquiera en los fragmentos que van más allá de la genealogía o la cronología
«Demetrius belongs to those apocryphal traditions which similarly represent or reflect chronological systems, if not schools: Jubilees, Genesis Apocryphon, Testament of the Twelve Patriarchs, Seder Olam, and Talmudic and Midrashic traditions.» — Hanson inscribe a Demetrio en las tradiciones apócrifas que reflejan sistemas cronológicos, Jubileos, el Génesis Apócrifo, los Testamentos de los Doce Patriarcas y el Seder Olam
«Because Demetrius is so early, direct influences upon him are difficult if not impossible to determine.» — Hanson declara difícil, si no imposible, determinar influencias directas sobre Demetrio por lo temprano que es
«but both have them bom before the return to Palestine.» — Hanson coteja los dos relatos y consigna que los dos hacen nacer a los hijos antes del regreso a Palestina
«In short, authorship by Demetrius is quite doubtful.» — Hanson declara bastante dudosa la autoría de Demetrio para ese fragmento
«No such relationship is indicated in Demetrius.» — Hanson consigna la negativa: esa relación no se indica en Demetrio
«On the other hand, it is not clear why the calculation is "one year before," and the Greek is similarly perplexing at this point.» — Hanson declara no claro por qué el cálculo dice un año antes y halla igualmente desconcertante el griego
«The remark that Benjamin could not eat all that was given to him has no OT basis.» — Hanson consigna que la observación sobre lo que Benjamín no podía comer no tiene base en el Antiguo Testamento
«On the basis of the figures 3624 and 1360, the number of years from Adam to the flood is 2264 (3624 minus 1360).» — Hanson deriva de las cifras el número de años de Adán al diluvio
«From these, Demetrius must invent the other dates to fill in the gaps, here with Kohath's and Amram's ages at the birth of their children.» — Hanson consigna que Demetrio debe inventar las demás fechas para llenar los huecos, aquí con las edades de Coat y de Amram al nacer sus hijos
«Demetrius' fidelity to OT traditions does not prevent him from speculating, where necessary, for his genealogical interests.» — Hanson señala que la fidelidad de Demetrio a las tradiciones veterotestamentarias no le impide especular donde lo pide su interés genealógico
«There is no OT evidence for Jethro as Reuel's son, nor for Jethro and Hobab as brothers. Only Demetrius proposes these relationships.» — Hanson consigna la negativa: no hay evidencia veterotestamentaria de Jetró como hijo de Reuel ni de Jetró y Hobab como hermanos, y solo Demetrio propone esas relaciones
«Although this F. is grammatically comprehensible, it has probably suffered some loss or corruption in the process of excerpting or subsequent transmission, since it is chronologically inconsistent.» — Hanson declara que el fragmento, aunque gramaticalmente comprensible, ha sufrido probablemente pérdida o corrupción por ser cronológicamente inconsistente
«Although this F. is unattributed, it is consistent with what is otherwise known of Demetrius.» — Hanson declara el fragmento sin atribución pero coherente con lo que por otra parte se sabe de Demetrio
«The synopsis of the story of the Book of Job made by Aristeas is clearly related to the Greek translation of the Book of Job.» — Doran empareja la sinopsis del libro de Job hecha por Aristeas con la traducción griega del libro
«Aristeas, then, by stating that God was amazed at Job's steadfastness, has transformed the tragedy and the problem of suffering in the canonical Book of Job into an edifying story of endurance for the sake of religion.» — Doran describe la transformación que hace Aristeas, del problema del sufrimiento en el Job canónico a un relato edificante de aguante
«The best suggestion is that the text of Aristeas has suffered accidental haplography: Esau married [Bassemat and had Reuel. Reuel married and had Zerah. Zerah married] Bassara and had Job.» — Doran propone que el texto de Aristeas haya sufrido una haplografía accidental y da la reconstrucción
«A source for this common tradition may be the "Syriac book" which the Septuagint addition claims that it is quoting.» — Doran propone como fuente de la tradición común el libro siriaco que la adición de la Septuaginta dice citar
«Within this volume is the Letter of Aristeas, which describes the circumstances surrounding the translation of the Hebrew Scriptures into Greek.» — Doran remite a la Carta de Aristeas incluida en el propio volumen, que describe las circunstancias de la traducción de las Escrituras hebreas al griego
«In the first fragment, Eupolemus identifies Moses as the first sage, who invented the alphabet and wrote laws.» — Fallon resume el primer fragmento, en que Eupólemo identifica a Moisés como el primer sabio, inventor del alfabeto y autor de leyes
«It seems clear that Alexander was faithful to the sources he used and in the main merely transposed them into indirect discourse.» — Fallon declara claro que Alejandro fue fiel a sus fuentes y que en lo principal solo las pasó a estilo indirecto
«The simpler theory still remains that Josephus and Clement independently drew upon Alexander Polyhistor's On the Jews—perhaps on his chronological summary—for their reference and that the updated reference to the Roman consuls comes from him.» — Fallon prefiere la teoría más simple, que Josefo y Clemente recurrieran independientemente a la obra de Alejandro Polihístor sobre los judíos
«However, it is possible, if the chronographical note be considered an integral part of the work, that Eupolemus continued his treatise into his own, Seleucid era.» — Fallon abre la posibilidad de que Eupólemo continuara su tratado hasta su propia era seléucida, si la nota cronográfica es parte integral de la obra
«If the identification between the author and the ambassador be accepted, then the fragments of Eupolemus come from one who was close to the Maccabees and who was yet conversant in Greek.» — Fallon deriva de la identificación del autor con el embajador que los fragmentos vengan de alguien cercano a los Macabeos y a la vez versado en griego
«The work probably served inner Jewish needs in the period after Antiochus IV as much as, if not more than, any distinctive missionary or apologetic purpose.» — Fallon declara que la obra sirvió probablemente a necesidades internas judías tras Antíoco IV tanto o más que a un propósito misionero o apologético
«Eupolemus proclaims Moses as the originator of the alphabet and thus the founder of civilization.» — Fallon consigna que Eupólemo proclama a Moisés originador del alfabeto y por ello fundador de la civilización
«Demetrius Phalereus, the elder Philo, and Eupolemus are exceptional in their approximation to the truth, and their errors may be excused on the ground of their inability to follow quite accurately the meaning of our records» — Fallon cita el juicio recogido por Eusebio, que Demetrio Falereo, Filón el viejo y Eupólemo son excepcionales por su aproximación a la verdad
«It is not clear whether the enlargement reflects expansionary interests in the Maccabean period or whether it reflects an idealized vision» — Fallon declara no claro si el ensanche refleja intereses expansionistas del periodo macabeo o una visión idealizada
«The notice concerning the Nabateans is anachronistic; they date from the fifth/fourth century» — Fallon declara anacrónica la noticia sobre los nabateos y los fecha en los siglos quinto y cuarto
«The text has been emended by the insertion of an extra kai before ex hon to give the reading their number and place of origin.» — Fallon consigna la enmienda del texto por inserción de una partícula para obtener la lectura sobre el número y el lugar de origen
«It is not clear whether Eupolemus intends the entire sanctuary or just the Holy of Holies.» — Fallon declara no claro si Eupólemo se refiere al santuario entero o solo al Santo de los Santos
«Only in Eupolemus are the pillars overlaid with gold, which addition comes from his tendency to magnify the splendor of Solomon's Temple.» — Fallon señala que solo en Eupólemo las columnas van recubiertas de oro y lo atribuye a su tendencia a magnificar el esplendor del Templo de Salomón
«Solomon provides wheat and oil for Hiram, the king of Tyre, rather than for the king of Egypt, as Eupolemus states.» — Fallon coteja el pasaje con Reyes y consigna que allí Salomón provee trigo y aceite a Hiram de Tiro y no al rey de Egipto
«The rather remarkable sentence concerning the golden column serves to underscore further the wealth of Solomon.» — Fallon lee la frase sobre la columna de oro como refuerzo de la riqueza de Salomón
«However, the details of the conflict with Baal, the attempted burning of Jeremiah, and the cooking and digging in Babylonia are all peculiar to Eupolemus.» — Fallon declara peculiares de Eupólemo los detalles del conflicto con Baal, el intento de quemar a Jeremías y lo de Babilonia
«Demetrius says in 'On the Kings in Judea' that the twelve tribes of Juda, Benjamin and Levi were not captured by Sennacherib but that the time from this captivity» — Fallon cita el pasaje en que se atribuye a Demetrio lo dicho sobre las doce tribus no capturadas por Senaquerib
«The text has been emended from two thousand to one thousand years by Freudenthal and Jacoby, since the date is too early for the Exodus.» — Fallon consigna la enmienda de Freudenthal y Jacoby de dos mil a mil años, por ser la fecha demasiado temprana para el Éxodo
«However, as Wacholder points out, Eupolemus could also be deliberately antedating the Exodus to show the antiquity of the Jewish civilization» — Fallon recoge de Wacholder que Eupólemo pudiera estar antedatando deliberadamente el Éxodo para mostrar la antigüedad de la civilización judía
«Freudenthal pointed to close similarities between the text attributed to Eupolemus and the anonymous text; he concluded that the two texts came from the same author, an anonymous Samaritan.» — Doran expone el argumento de Freudenthal, que concluyó que los dos textos venían de un mismo autor, un samaritano anónimo
«Freudenthal suggested that Alexander Polyhistor somehow had his collection of hies mixed up; the anonymous-Samaritan F. somehow found its way into the hie on Eupolemus.» — Doran recoge la sugerencia de Freudenthal de que Alejandro Polihístor confundiera sus fichas
«Finally, the fact that in both texts astrological knowledge is transmitted to Egypt from Babylonia and Phoenicia does not prove that the two texts come from the same author.» — Doran niega que la transmisión del saber astrológico a Egipto desde Babilonia y Fenicia en los dos textos pruebe que vengan del mismo autor
«The author of the fragment has simplified the wanderings of Abraham: Abraham travels to Phoenicia and then on to Egypt but does not then retrace his steps to Phoenicia as in the biblical account.» — Doran señala la simplificación de las andanzas de Abraham en el fragmento, sin el regreso a Fenicia del relato bíblico
«It is not, therefore, contradictory that the fragment under discussion should state that Abraham excelled in wisdom» — Doran declara no contradictorio que el fragmento diga que Abraham sobresalió en sabiduría
«One should realize that the patriarchal period was the prime ground for such attempts at connecting Jewish and non-Jewish events.» — Doran señala que el periodo patriarcal fue el terreno principal de esos intentos de ligar hechos judíos y no judíos
«He interprets Genesis 14:16 to mean that Abraham took captive the women and children of his enemies» — Doran consigna la interpretación de Génesis 14:16 por la que Abraham tomó cautivas a las mujeres y los niños de sus enemigos
«The strongest link with the non-canonical literature, however, is found in the theme of astrological knowledge.» — Doran halla en el tema del saber astrológico el vínculo más fuerte con la literatura no canónica
«Schnabel at first followed this lead of Freudenthal and added further arguments in its favor; however, he later stated that the fragment of "Pseudo-Eupolemus" was drawing on oral traditions.» — Doran traza el cambio de posición de Schnabel, que primero siguió a Freudenthal y luego declaró que el fragmento recurría a tradiciones orales
«"Pseudo-Eupolemus," however, makes no attempt to identify figures of the Babylonian genealogy with figures from the biblical tradition—one should not search to relate Noah or Nimrod to any of the figures of the genealogy used by "Pseudo-Eupolemus."» — Doran consigna que el Pseudo-Eupólemo no intenta identificar las figuras de la genealogía babilonia con las de la tradición bíblica
«The Babylonian traditions have been used by "Pseudo-Eupolemus" as genealogical support for the theory that Jewish heroes were the inventors of astrology.» — Doran describe el uso de las tradiciones babilonias como apoyo genealógico de la tesis de que los héroes judíos inventaron la astrología
«If the author of this fragment was the Eupolemus who was ambassador of Judas Maccabeus, then this fragment reveals an openness to other traditions while maintaining the superiority of the Jewish traditions.» — Doran deriva de la identificación con el embajador de Judas Macabeo una apertura a otras tradiciones junto con la superioridad de la judía
«The title On the Jews is used by Alexander Polyhistor of the works of so many authors that it must simply give a general description of the content of a work, rather than its precise tide.» — Doran declara que el título Sobre los judíos, usado por Polihístor para tantos autores, describe el contenido y no el título preciso de una obra
«However, the meaning may well be "in accordance with their character"; i.e., the people at Gerizim were noted for their hospitality.» — Doran ofrece la otra lectura posible del pasaje, que la gente de Guerizim era notable por su hospitalidad
«Freudenthal held that this fragment of Cleodemus came from the same work.» — Doran consigna que Freudenthal tuvo el fragmento de Cleodemo por procedente de la misma obra
«Following Gutschmid, Walter has recently argued that Josephus did not know Polyhistor's On the Jews.» — Doran recoge el argumento reciente de Walter, siguiendo a Gutschmid, de que Josefo no conociera la obra de Polihístor sobre los judíos
«Added confirmation is given by the distinction which Cleodemus, but not Josephus, draws between Libya and Africa.» — Doran suma como apoyo la distinción que Cleodemo, y no Josefo, hace entre Libia y África
«One should even question whether Cleodemus is dependent on the Greek traditions of the Bible as we know them.» — Doran pone en duda que Cleodemo dependa de las tradiciones griegas de la Biblia tal como se conocen
«Clemens Alexandrinus. Werke, eds. Stahlin, O. and Fruechtel, L. GCS 52(15); Berlin, I960. 3 (The critical edition for Clement.» — La bibliografía selecta de Eupólemo declara la edición de Stählin y Früchtel la crítica para Clemente
«Wacholder, B. Z. "Biblical chronology in the hellenistic world chronicles/' HTR 61 (1968) 451-68.» — La bibliografía selecta de Demetrio remite al artículo de Wacholder sobre la cronología bíblica en las crónicas universales helenísticas; es entrada de bibliografía y el tramo se extrajo con la guarda anticosido apagada, releído entero en el crudo
«Alexander Polyhistor und die von ihm erhaltenen Reste jiidischer und samaritanischer Geschichtswerke. Hellenistische Studien 1-2; Breslau, 1874-75. Wacholder, B. Z. "Aristeas," EncyJud 3, cols. 438f.» — La bibliografía selecta de Aristeas el Exégeta remite al estudio de Freudenthal sobre Alejandro Polihístor y a la entrada de Wacholder en la Encyclopaedia Judaica; es entrada de bibliografía y el tramo se extrajo con la guarda anticosido apagada, releído entero en el crudo
«Denis, A.-M. "L'Historien anonyme d'Eusebe (Praep. Ev. 9, 17-18) et la crise des Macchabeos," JSJ 8 (1977) 42-49.» — La bibliografía selecta del Pseudo-Eupólemo remite al artículo de Denis sobre el historiador anónimo de Eusebio y la crisis macabea; es entrada de bibliografía y el tramo se extrajo con la guarda anticosido apagada, releído entero en el crudo
«Juba took the legends surrounding Heracles and Antaios and refashioned them as an act of political propaganda to claim ancestral support for his reign in Mauretania.» — Doran describe el uso político que Juba hizo de las leyendas de Heracles y Anteo para reclamar apoyo ancestral a su reinado en Mauretania
«The general invasion of eastern peoples with Heracles into Libya and their gradual development into the various ethnic groups of Libya was the basis for many traditions.» — Doran pone la invasión de los pueblos orientales con Heracles en Libia como base de muchas tradiciones
«However, in view of the following tribal name Sophakas (Eusebius Sophas) and the tradition as in Juba II, I have read Sophaka.» — Doran declara su lectura del nombre a la vista del nombre tribal siguiente y de la tradición de Juba II
«It is important to bear in mind that we do not have actual excerpts from Artapanus but only the summaries of Alexander Polyhistor, insofar as these have been preserved by Eusebius.» — Collins advierte que no se tienen excerptos reales de Artapano sino solo los resúmenes de Alejandro Polihístor conservados por Eusebio
«The three fragments of Artapanus deal with the exploits in Egypt of three famous ancestors of the Jews: Abraham, Joseph, and Moses.» — Collins resume los tres fragmentos de Artapano, que tratan de las hazañas en Egipto de Abraham, José y Moisés
«Cerfaux also notes the evidence of the Schubart Papyrus that Philopator attempted to organize the cult of Dionysus by requiring those who practiced initiation to deposit their sacred doctrine (hieros logos) sealed and signed with their names.» — Collins recoge de Cerfaux la evidencia del papiro Schubart sobre el intento de Filopátor de organizar el culto de Dioniso
«Wacholder's assumption that "the Maccabean rebellion reaffirmed monotheistic belief* in Egyptian Judaism exaggerates both the syncretism of Artapanus and the influence of the revolt on the Diaspora.» — Collins declara que el supuesto de Wacholder exagera tanto el sincretismo de Artapano como la influencia de la revuelta en la diáspora
«Artapanus could, of course, have referred to it at any later time, but he would have had more reason to single it out for mention if it was newly identified when he wrote.» — Collins acota la fecha y señala que el autor habría tenido más razón para mencionarlo si era cosa recién identificada cuando escribió
«Freudenthal suggests that the legend of Moses' campaign against Ethiopia arose from confusion with another Moses (Messu or Mesu), known from an inscription, who was governor of Ethiopia and an approximate contemporary of Moses.» — Collins recoge la sugerencia de Freudenthal de que la leyenda de la campaña de Moisés contra Etiopía naciera de una confusión con otro Moisés conocido por una inscripción
«Artapanus repeatedly claimed for Moses achievements elsewhere attributed to other legendary heroes, especially the Egyptian Sesostris,» — Collins señala que Artapano reclama repetidamente para Moisés logros atribuidos a otros héroes legendarios, sobre todo al egipcio Sesostris
«Artapanus has been sharply criticized as one who was more concerned with the glory of Judaism than with the purity of his religion.» — Collins consigna la crítica dura que ha recibido Artapano por cuidar más la gloria del judaísmo que la pureza de su religión
«While the Egyptian magicians might seem to be disparaged for their reliance on tricks and charms, great emphasis is placed on Moses' rod, and on the mysterious power of the divine name.» — Collins mide el énfasis en la vara de Moisés y en el poder misterioso del nombre divino frente al desdén aparente hacia los magos egipcios
«Artapanus, then, does not compromise the superiority of the God of the Jews.» — Collins declara que Artapano no compromete la superioridad del Dios de los judíos
«portrayal of Moses has often been compared with the hellenistic "divine man" (theios aner), and while Artapanus does not use this expression we may agree with Tiede that he would scarcely have objected to it.» — Collins empareja el retrato de Moisés con el hombre divino helenístico y concede con Tiede que Artapano no habría objetado la expresión; el verbatim lleva dentro la marca de plana que el troceo reemite
«Hugo Willrich at first argued that Artapanus was dependent on Pseudo-Hecataeus, but later revised this opinion and attributed the influence to the genuine Hecataeus of Abdera.» — Collins traza el cambio de opinión de Hugo Willrich sobre la dependencia de Artapano
«preserved account of Artapanus, and it has been widely supposed that the episodes of Moses' victory over the serpents and his marriage were originally included by Artapanus but omitted by Alexander Polyhistor.» — Collins recoge la suposición extendida de que los episodios de las serpientes y del matrimonio de Moisés estuvieran en Artapano y los omitiera Alejandro Polihístor; el verbatim lleva dentro la marca de plana que el troceo reemite
«The correspondence between Josephus and Artapanus is more easily explained if Josephus used the full narrative of Artapanus but modified it or departed from it in accordance with his own view of Moses.» — Collins explica la correspondencia entre Josefo y Artapano por el uso que Josefo hizo del relato completo, modificado según su propia visión de Moisés
«The suggestion that Moses lead an army against Egypt does not fit with what follows, and would also be difficult to reconcile with the earlier incident with the Arabs.» — Collins declara que la sugerencia de que Moisés encabezara un ejército contra Egipto no cuadra con lo que sigue ni con el incidente anterior con los árabes
«The genuine Hecataeus thus had some knowledge of Jews and Jewish customs; and he did think highly of their constitution.» — Doran concede al Hecateo genuino algún conocimiento de los judíos y de sus costumbres y buena opinión de su constitución
«According to Herennius, the work praised the wisdom of the Jews too much to be reliable.» — Doran recoge de Herenio que la obra alababa demasiado la sabiduría de los judíos para ser fiable
«Wacholder contends that three writers lie behind these references.» — Doran consigna que Wacholder sostiene que hay tres escritores detrás de esas referencias
«Wacholder argues [pp. 183-205] that the fragments in Against Apion 1 stem from the third century B.C. but were written by a Jewish priest.» — Doran recoge el argumento de Wacholder de que los fragmentos del Contra Apión sean del siglo tercero antes de Cristo pero escritos por un sacerdote judío
«No weight should be given to Philo's opinion as to the authenticity of the fragments to be discussed below.» — Doran niega peso a la opinión de Filón sobre la autenticidad de los fragmentos
«The recognition that these fragments are authentic heightens their importance.» — Doran declara que reconocer auténticos esos fragmentos aumenta su importancia
«the quotation of Herennius says nothing against the fragments to be discussed below.» — Doran acota el alcance de la cita de Herenio, que no dice nada contra los fragmentos que va a discutir
«As Hecataeus the historian states in his "On Abraham and the Egyptians," Sophocles cried out openly on the stage:» — Doran cita a Clemente de Alejandría atribuyendo a Hecateo, en su obra sobre Abraham y los egipcios, el grito de Sófocles en escena
«The explanation of strange customs was part of hellenistic ethnography, and Hecataeus, if anything, is showing his sympathy for the Jews in this passage.» — Doran inscribe la explicación de las costumbres extrañas en la etnografía helenística y lee en el pasaje simpatía por los judíos
«What is interesting is that it is only in the Stromateis that an explicit authority is given for any of these quotations besides the supposed authorship of Sophocles or Orpheus.» — Doran señala como interesante que solo en los Stromata se dé una autoridad explícita para esas citas además de la supuesta autoría de Sófocles o de Orfeo
«Their strong monotheism and condemnation of idolatry may have led Clement's opponents to doubt that these verses should be attributed to Sophocles.» — Doran propone que el monoteísmo fuerte y la condena de la idolatría llevaran a los adversarios de Clemente a dudar de la atribución a Sófocles
«The emphasis on the willingness of the Jews to die rather than to transgress their laws reflects an atmosphere more consonant with the persecution of Antiochus Epiphanes.» — Doran lee en el énfasis sobre la disposición de los judíos a morir antes que transgredir sus leyes una atmósfera más acorde con la persecución de Antíoco Epífanes
«For the present discussion, Lewy noted that the Jews were considered descendants of the Indian philosophers by contemporaries of Hecataeus.» — Doran recoge de Lewy que los contemporáneos de Hecateo tenían a los judíos por descendientes de los filósofos indios
«As regards the Mosollamus anecdote, Lewy noted how the behavior of this very intelligent archer is contrasted strongly with the superstition of the crowd.» — Doran recoge de Lewy el contraste entre la conducta del arquero muy inteligente y la superstición de la multitud
«One could quite easily state that Hecataeus, writing in the reign of Ptolemy, did not wish to antagonize him.» — Doran ofrece la explicación alternativa, que Hecateo, escribiendo bajo Ptolomeo, no quisiera indisponerlo
«Should this participial phrase be interpreted to refer to what has previously been said about Ezechias, or should one presuppose that some information has been left out by Josephus and the phrase should be taken as obscure?» — Doran plantea la disyuntiva sobre a qué se refiere la frase participial y si Josefo omitió información
«Such an attempt to connect the Jews with other nations is found also in the Spartan connection of 1 Maccabees 12:20-23. 21 The Cretan Jews also tried to trace their lineage to Greek» — Doran empareja el intento de Cleodemo de ligar a los judíos con otras naciones con la conexión espartana de 1 Macabeos y con los judíos cretenses; el verbatim se corta donde el troceo corta el renglón
«D. Georgi has properly emphasized this view of Abraham as colony founder and as culture bringer. Heracles was a bringer of culture,» — Doran recoge de D. Georgi la lectura de Abraham como fundador de colonia y portador de cultura, en paralelo con Heracles
«Braun, M. History and Romance. Oxford, 1938; pp. 26-31, 99-102. (Of basic importance for the relationship to the historical romances.» — La bibliografía selecta de Artapano declara de importancia básica el estudio de Braun para la relación con los romances históricos
«This index is essentially an index to topics and names in the pseudepigrapha and related scriptural and ancient literature. Geographical areas and places are included only if of great importance.» — El índice del tomo 2 declara su alcance, un índice de temas y nombres de los pseudoepígrafos y de la literatura escriturística y antigua relacionada, con las áreas y lugares geográficos solo si son de gran importancia
«Note: Volume numbers are in boldface. References to footnotes from the text of documents use footnote numbers; for example, 4 41:262 n8a" refers to note 8a on page 262 of volume 1.» — El índice declara además su sistema de referencia, con los números de tomo en negrita y las llamadas de nota por su número; la cifra del ejemplo es la que el troceo imprime
«Magic (sorcery; witchcraft) definition of sorcerer in, 2:717 n Egyptian. See also Jannes and Jambres in Jubilees, 2:139 Ephesus as center of, 1:943 practice of as crime in Rome, 1:956 in 1 Enoch, 1:45, 75 n94c late ancient increase in, 2:717 A? in Martyrdom of Isaiah, 2:158 in Pseudo-Philo, 2:301, 348, 376-77 Pseudo-Phocylides' warning against, 2:579 in Testament of Job,» — La entrada de magia del índice reparte el asunto por documentos y recoge la definición de hechicero, la magia egipcia, Éfeso como centro, la práctica como crimen en Roma y el aviso del Pseudo-Focílides; el verbatim se corta donde el troceo corta el renglón
«Merkabah mysticism, 1 : 2 2 5 - 5 3 , 788 n2c Angelic Liturgy and, 1 : 2 3 6 , 2 4 9 , 853 n33m, 8 6 6 n48h angelic rivalry in, 2 : 7 0 2 - 3 binding of crowns in, 1:268 n!6f birth of, 1:235 the Chariot in, 1 : 2 3 0 - 3 2 , 2 3 3 , 2 3 7 , 8 6 6 n48f conventicles of, 1 : 2 3 3 - 3 4 , 249 Dynamis of eighth highest heaven in, 2:704 Gnosticism and, 2:717» — La entrada de la mística de la Merkabá del índice enumera sus rasgos, la Liturgia Angélica, la rivalidad angélica, el atar de las coronas, el Carro, los conventículos y la relación con el gnosticismo; los espacios entre las cifras son del escaneo
«Metatron Apocalypse of Abraham and, 1:251 in Babylonian Talmud, 1:229, 235 derivation and meaning of name of. 1:228. 243 2 Enoch and, l:\\9nl0j in 3 Enoch. 1:223, 226-30, 232, 240. 256-59, 261-315. 866 n48h general estimate by translator, 1:243-44 "glory of highest heaven," 1:265. 267, 268. 308 humbling of Metatron. 1:235, 268 Israel's advocate. 1:303 nJ5Bl, 304 list of names.» — La entrada de Metatrón del índice enumera la derivación y el sentido de su nombre, su lugar en el Talmud de Babilonia y en 3 Enoc, su humillación y su papel de abogado de Israel
«Zodiac, 1:127 n!5d battle of, in Sibylline Oracles, 1:390, 3 9 2 , 3 9 8 , 4 0 5 , 4 7 6 demons residing in signs of, in Testament of Solomon, 1:952, 9 6 3 , 9 6 5 , 9 6 6 , 9 6 9 , 9 7 8 - 81 in 2 Enoch, 1:136, 1 5 0 , 9 6 3 n5b heavenly bodies of, in Testament of Solomon, 1:936, 9 4 4 , 9 7 0 in Revelation, 1:478 n in Treatise of S h e m» — La entrada del zodiaco del índice lo reparte entre la batalla de los signos en los Oráculos Sibilinos, los demonios que residen en los signos según el Testamento de Salomón, 2 Enoc y el Tratado de Sem
Concepts treated
Daimon (entidad intermedia, ni ángel ni demonio) — 1 Enoc deriva los espíritus malignos de los cuerpos de los gigantes nacidos de la unión de los Vigilantes con las mujeres, y el Testamento de Salomón convierte a esos espíritus en interlocutores nombrados que declaran uno a uno su oficio dañino.
Evocación (llamar y constreñir espíritus) — El Testamento de Salomón describe el procedimiento entero: Salomón interroga al demonio, le saca el nombre y la actividad, y por el poder del anillo de sello lo manda a trabajar en el Templo.
Theurgia (obra divina) — Alexander declara que el interés de los místicos de la Merkabá por los nombres de los ángeles era en parte teúrgico, porque conocer el nombre daba el poder de invocarlos.
Secreto (lo que se jura no fijar por escrito) — Alexander consigna los esfuerzos rabínicos por contener la enseñanza de la Merkabá sin prohibirla del todo, y 4 Esdras manda publicar una parte de lo escrito y entregar la otra en secreto a los sabios.
Templo de Salomón (el escenario del oficio) — El testamento hace del Templo la obra que los demonios ejecutan por la fuerza del sello, con la piedra angular puesta por un demonio del viento y el Mar de Bronce sostenido por treinta y seis bueyes.
Pentáculo (sello-síntesis) — Duling consigna que varios manuscritos del testamento de los siglos quince y dieciséis traen además pentáculos y dibujos salomónicos.
Grimorio (libro de magia) — Duling nombra la Clave de Salomón como la más famosa de las obras mágicas medievales puestas bajo ese nombre y consigna las lenguas en que circuló.
Talismán (imagen astrológica) — Duling remite al material de amuletos y talismanes sobre Salomón reunido desde el judaísmo antiguo, con sus dibujos.
Gnosis (conocimiento salvífico) — MacRae empareja el Apocalipsis de Adán con el Evangelio de los Egipcios de Nag Hammadi y reparte en el texto las potencias del creador frente a los grandes ángeles eternos.
Crítica de fuentes (criterios de inclusión y descarte) — El aparato del volumen hace de la discusión textual su primer gesto: Andersen declara provisional su tratamiento del texto y deja abiertas las cuestiones que no puede resolver, y Metzger reconstruye el camino del griego perdido al latín.
Cadena de transmisión (quién tomó de quién) — La transmisión es dentro de estos textos un motivo declarado: Enoc encarga a Matusalén escribir lo que le cuenta, y 4 Esdras reparte los libros entre los que se publican y los que se dan a los sabios.
Cuatro elementos (fuego, aire, agua, tierra) — Andersen declara que no puede decidir si el texto de 2 Enoc va de la terminología científica de la combinación de elementos a algo más mitológico o al revés.
Microcosmos (el hombre-mundo) — Andersen recoge la fórmula de 2 Enoc sobre el hombre, facsímil de Dios y rostro visible suyo.
Iniciación (recepción por grados / metamorfosis del ser) — Alexander describe las preparaciones rigurosas del ascenso a la Merkabá y el paso por siete puertas guardadas por arcángeles temibles.
Prodigio (prodigium, portentum, ostentum) — Collins consigna la fascinación supersticiosa por los prodigios a que los oráculos sibilinos dan testimonio, y la función política que además cumplieron.
Necromancia (nigromancia) — Pietersma y Lutz consignan el interés continuado por la nigromancia que Jannes y Jambres evidencia, y a la vez su condena en el libro y en el Antiguo Testamento.
Prisca theologia (la teología antiquísima) — Yarbro Collins consigna la afirmación de Aristóbulo de que muchos grandes pensadores y poetas griegos dependían de Moisés, y Collins recoge de Artapano la identificación de Moisés con Museo, maestro de Orfeo.